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61. Studia Phaenomenologica: Volume > 4 > Issue: 1/2
Rolf Kühn Das Konstitutionsproblem des eigenen Leibes: Eine radikalphänomenologische Analyse im Anschluss an Maine de Biran
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A phenomenological reading of Pierre Maine de Brian (1766-1824) offers a valuable understanding of one's own body in relation to the ego's apperceptive effort. As an organic mass, the body follows the double movement of this effort, manifested by an inner and an outer resistance. This movement allows the „constitution” of the world as correlative to the deployment of a force, identified with the apperception of the ego itself. This practical radicalization of the cogito can be viewed as the first outstanding achievement of phenomenology itself, even prior to its historical foundation by Husserl.
62. Studia Phaenomenologica: Volume > 4 > Issue: 1/2
Bogdan Mincă Das Modell der Herstellung: Über den Bezug Technē -- Eidos -- Logos in M. Heideggers interpretationen zu Aristoteles
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In his interpretations of Aristotle (1921-27), Heidegger argues that the ontological model of poiēsis (Herstellung, production, understood as bringing something into being by way of craftsmanship or art) played an essential part in the development of all major concepts of Greek metaphysics. The being of man and nature were understood in the light of the being of the produced things (erga), which Heidegger calls Vorhandensein (ousia). We will show here how Heidegger interprets three central words of Aristotle’s philosophy: technē (the knowledge which guides all steps of production), eidos (the aspect of the thing to be produced) and logos (the uncovering and bringing-together of all the characters which constitute the aspect).
63. Studia Phaenomenologica: Volume > 4 > Issue: 1/2
Rainer Schubert Zum Problem der Erkenntnis in Heideggers Sein und Zeit
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The author argues that in Sein und Zeit Heidegger speaks about knowledge only in negative terms (as Ent-weltlichung) and thus he is missing the possibility of a synthesis between our being-in-the-world and our knowledge of objects. Consequently, the discussion of all instruments, ready-to-hand for knowing something, does not take place. All measuring instruments represent exactly the link between the pragmatic and the theoretical level of human existence. The essay comes to the conclusion, that the lack of any positive description concerning the ontological possibility of the synthesis between existential and categorical analyssis is the reason for the gap between Heidegger’s philosophy and the world of quantifying sciences.
64. Studia Phaenomenologica: Volume > 4 > Issue: 3/4
Alexandru Dragomir The Protocol of Heidegger’s Seminar of January 14, 1943 on Aristotle’s Metaphysics Book Θ
65. Studia Phaenomenologica: Volume > 4 > Issue: 3/4
Walter Biemel Erinnerungen an Dragomir
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This short autobiographical text evokes the atmosphere of the years which marked the beginning of my friendship with Alexandru Dragomir: i.e. our student years in Bucharest, the circle of Romanian students studying in the 40s in Freiburg i. Br. and the intellectual intensity of Martin Heidegger’s seminars and courses, which influenced both of us for the rest of our lives. From the 15 members of Heidegger’s Oberseminar (dedicated in this period to Hegel’s Phenomenology of Spirit), three were from Romania: Alexandru Dragomir, Octavian Vuia and the author of these lines. The relationship between Dragomir and I became closer as we translated “Was ist Metaphysik?” into Romanian. Alexandru Dragomir was highly appreciated by Heidegger and beloved by other students for his penetrating spirit, for his spontaneity, but also for his sense of humor. After more than 30 years in which the history thrown us in parallel worlds, we had the joy to meet again in Bucharest. His texts, now published, present him as a brilliant and original thinker.
66. Studia Phaenomenologica: Volume > 5
Johann Tzavaras Heideggers Hauptwerk in Neugriechisch
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In this paper I try to underline both the positive and negative circumstances in which I began translating Heidegger’s Sein und Zeit in Greek. In 1971 I started, as a young student of philosophy, to study and translate this book, although I misunderstood it and considered it a paradigm of “existentiale”, not existential philosophy. I benefited essentially from both the English and the French translations and I’ve also received great help from my Greek mentor, E. N. Platis. I published my translation in two volumes, one in 1978 and the other in 1985 and the critics have been very positive. At the beginning, I gave extended explanations about the translation problems and my solutions in a paper published in 1974. In the following years, I wrote articles about the Heideggerian concepts, in order to facilitate a better understanding of his philosophy.
67. Studia Phaenomenologica: Volume > 5
Laura Tuşa-Ilea Heideggers Übersetzung ins Rumänische: ein Überblick
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In the past 20 years, 7 Romanian translations from Heidegger’s Complete Works have been published. They can be grouped in 3 phases: 1. the introductory phase (The Origin of the Work of Art, Path marks, Introduction to Metaphysics), creating a horizon for Heidegger’s thinking, almost unknown to the Romanian audience beforehand; 2) the etymological phase (Parmenide), trying to revive the Romanian linguistic and philosophical equivalences: 3) and the technical-systematic phase (Being and Time, Concept of Time, History of the Concept of Time. Prolegomena), creating a mature Romanian phenomenological language.
68. Studia Phaenomenologica: Volume > 5
Nicola Curcio „Dasselbe ist niemals das Gleiche“: Heidegger auf Italienisch und die Debatte im letzten Jahrzehnt (1995-2005)
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There are two main tendencies regarding the recent Italian translations from Heidegger: on the one hand there is a tendency of making his thought comprehensible to the Italian public by any means; on the other hand there is the determination to render the text so faithfully as to risk stretching the limits of the Italian language – and having to resort to references to the glossary, as is the case of the latest translation of Holzwege. The admirable thinking efforts that also laybehind the attempts in the latter tendency can be better supported by hypertextual electronic publishing.
69. Studia Phaenomenologica: Volume > 5
Jiro Watanabe Aus meiner Erfahrung der japanischen Übersetzung von Sein und Zeit
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I have first translated Sein und Zeit in Japanese in 1971 in collaboration with my elder colleague Prof. Hara in Tokyo. But in 1976 both he and Martin Heidegger died, and in 1977 a new edition of Sein und Zeit was published as part of Heidegger’s complete works. This new edition included many marginal notes of Heidegger’s and many textual revisions made by Heidegger himself. Therefore, I have published in 2003, based on the old version of my Japanese translation, a totally revised Japanese translation of Sein und Zeit, in which, as translator, I have written a new introduction, many explicatory notes about Heidegger’s marginal notes and textual modifications and a chronological detailed record of Heidegger’s career. Out of this experience, I would like to detail upon two aspects: first, any nowadays reader of this work must study not only the original text itself, but also, by all means, Heidegger’s marginal notes, in order to correctly grasp a development of his thought on Being. Secondary, a reader must especially pay attention to the difficult problem of the relationship between authenticity and inauthenticity of the Being-in-the-world, because here is the most basic problem of the existence of Dasein and it is here the place where the turning point in Heidegger’s later thought on Being has its origin.
70. Studia Phaenomenologica: Volume > 5
Ryosuke Ohashi Heidegger ins Japanische übersetzen
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In this article, the author begins by noticing a statistical fact: from the seven Japanese translations of Being and Time, in five cases the German word Sein has been translated as sonzai, and in two cases as u. This fact invites the author to a discussion about the Japanese understanding of “Being”, which is developed on three levels: the question of language, the question of historical-cultural world, and the question of the “European”, understood as a Western principle, depictingthis “Abend-land” as a region threatened by night.
71. Studia Phaenomenologica: Volume > 5
Cătălin Cioabă Über die Wahrheit und Richtigkeit einer philosophischen Übersetzung: Der Terminus „Bewandtnis“ in Sein und Zeit
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The article starts off with some meditations on the question of the much-debated “non-translatibility of German philosophy”, which, in the particular case of Martin Heidegger, proves to be even more acute. Nevertheless, the conclusion of these thoughts is that, on the contrary, a translation of a philosophical text is meant finally not only to mediate between two languages, but also to be for itself a necessary step in a more profound understanding of an original text. Following this logic, the article presents in details the decisions taken by the Romanian translators in rendering the concept most difficult to translate from Being and Time: Bewandtnis.
72. Studia Phaenomenologica: Volume > 5
Marcia Sá Cavalcante Schuback Die Gabe und Aufgabe des Währenden
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The present text discusses the problems concerning the translation and the non- translation of the thinking word Dasein in Sein und Zeit. Assuming that for Heidegger Dasein is transcendence and this as an in-finitive trans-lation from a substantive and substantial meaning of being to a verbal one, it becomes necessary to translate the word Dasein in Sein und Zeit above all within the German language itself. The task of translating the thinking word Dasein is therefore the one of making possible the work of thought in which the destruction of the substantialistic meaning of being can take place always anew. Showing the verbal temporality of the thinking word Dasein as the internal and aspectual temporality of a Währenden, the article explains the translating choices made in my translation of Sein und Zeit into Portuguese.
73. Studia Phaenomenologica: Volume > 5
Ivan Chvatík Wie es eigentlich gewesen ist: Über Ursprung und Methode der tschechischen Übersetzung von Sein und Zeit
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The following article presents how the first Czech phenomenologist Jan Patoèka became a student of Edmund Husserl and how he motivated in the 70s a small group of Czech phenomenologists to begin the translation of Sein und Zeit, which started after his death in 1977. The article then describes how this translation was secretly “published” in the 80s, under the circumstances of the communist totalitarian regime, as successive installments. It then discusses examples of how the linguistic translation difficulties were solved and how the entire book was finally and officially published in the middle of the 90s.
74. Studia Phaenomenologica: Volume > 5
Dean Komel Sprache der Philosophie zwischen Tradition und Übersetzung
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The philosophical translation should be considered as a special usage of language. The author reflects upon the spiritual, historical and intercultural roles of translation and its significance for the philosophical experience of Slovenian language, a very important one in the case of translating Being and Time. The problem is how to turn this hermeneutic experience into a concrete translation.
75. Studia Phaenomenologica: Volume > 5
Andrina Tonkli-Komel Husserl in Sein und Zeit: Zur Umdeutung der phänomenologischen Terminologie in Sein und Zeit
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The translation of Being and time is in different ways connected with the understanding of Heidegger’s hermeneutical destruction of the basic philosophic concepts. The translator of Being and Time is further faced with complex theoretical questions, such as the relation between Husserl’s transcendental phenomenology and Heidegger’s hermeneutical phenomenology. The article aims to recognize the importance of Husserl’s phenomenological investigations for the genesis of several central concepts in Being in Time.
76. Studia Phaenomenologica: Volume > 5
Dimiter Georgiev Saschew Rezeptionsgeschichte ohne Ende: Heideggers Werk Sein und Zeit auf Bulgarisch
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The following paper discusses from the point of view of the translator the obstacles, both institutional and linguistic, encountered during the introduction of Heidegger’s book Being and Time in the Bulgarian socio-cultural context. In particular some basic terms, which compose the core of Heidegger’s book, have been thoroughly analyzed. These include terms and categories such as: Dasein, Geschichte / Historie, Zeitigkeit / Zeitlichkeit, Gegenwart / Gegen-wart, Zukunft / Zukommen, Gewärtigen, Vergangenheit, Man / Manselbst, Bewandtnis and others. Concrete arguments have been given in order to prove that direct borrowing of some of those terms, existing in translations from Russian and other languages, is not feasible.
77. Studia Phaenomenologica: Volume > 5
Mihály Vajda Die Geschichte eines Abenteuers: Sein und Zeit auf Ungarisch
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The author, as the leader of the team that translated Heidegger’s Sein und Zeit into Hungarian, tells the story of the translation. The members of this team were anything else but experts in Heidegger. Belonging to the so-called “democratic opposition” at the beginning of the ‘80s, they asked the author, a dissent himself, to hold for them a private seminar on modern phenomenology. It is here where they read Husserl, Scheler, and wanted to read Heidegger as well. Their German, however, was not good enough to understand Being and Time in the original. That’s why they decided to translate it into Hungarian. In a few years the translation was ready – three years ago, in 2001, it was even published its second, revised edition. In the second part of this short essay, the author deals with those Heideggerian words that have proven to present the most serious difficulties at that time, and explains the nature of their difficulties in some cases: Sein, Seiendes, Dasein, Da, Bewandtnis, Zuhanden, Vorhanden, das Man, Befindlichkeit, Angst, Eigentlichkeit, Unheimlichkeit, Platz, Ort.
78. Studia Phaenomenologica: Volume > 6
László Tengelyi Einzigkeit ohne Identität bei Levinas
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Selfhood, personal identity and singularity are philosophical concepts which undergo a profound change in Levinas, who is led by three main propositions to transform them. The first of these propositions could hardly be simpler: I am myself and no other. The second proposition is more surprising, but it can lay just as well a claim to self-evidence: I remain myself without becoming another even if I do not remain the same as I were. Finally, the third proposition is not only baffling, but almost scandalous: The fact that I am myself and no other cannot be deduced from my identity with myself; it is rather the outcome of my relationshipwith the Other or, more precisely a consequence of what is described by Levinas as my substitution for the Other. These three propositions are inquired into and commented upon in the paper. It is shown, thereby, how a singularity without identity is conceived of by Levinas.
79. Studia Phaenomenologica: Volume > 6
Georg W. Bertram Die Idee der Philosophie von Emmanuel Lévinas
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This paper aims to offer a new and alternative perspective on the basic idea of Levinas’s philosophy. My claim is that the latter can be more appropriately understood not as a contribution to a new way of thinking about ethics or the realm of the ethical as such, but rather toward the theory of normativity. The goal of Levinas’s reflections on alterity is to exhibit the normativity that is in play in all modes of understanding. Levinas tries to understand how intentional beings are normatively bound by one another. This paper tries to give answers to the questions of (1) why Levinas addresses questions of alterity, (2) what is distinctive about these questions according to his way of thinking, and (3) why one should consider Levinas’ thought from the perspective of the articulation of a theory of normativity.
80. Studia Phaenomenologica: Volume > 6
Rolf Kühn Die Zeitkritik bei Michel Henry und ihre Konsequenzen für das Verständnis von Welt und Christentum
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According to Henry, in Husserl’s analysis of time the retentional intentionality of the “now” implies that you cannot have the sensation of its pure reality. This inner-phenomenological criticism can be generally transferred to the relationship between time and life, since temporality, as the most inner structure of the world of becoming-outsideitself, does not allow any affective self-appearance of life. Finally, this aspect has critical consequences for the existential structure of care, which must be suspended as “transcendental illusion” of the ego, in order to do justice to the immediacy of an immemorial birth in life.