By Mark Sinclair
The e-book indicates that Heidegger's Aristotle interpretation of the Twenties is vital to his considering as an try and lead metaphysics again to its personal presuppositions, and that his mirrored image on artwork within the Nineteen Thirties necessitates a revision of this interpretation itself. It argues that it's only in tracing this stream of Heidegger's Aristotle interpretation that we will safely interact with the historic value of his pondering, and with the destiny of metaphysics and aesthetics within the current age.
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Extra info for Heidegger, Aristotle and the Work of Art
Particular attention will be paid to the morphology and to the everyday, pre-philosophical senses of this Greek term, since it is to these that Heidegger appeals within his concern to overturn traditional readings of Aristotle. In tracing the argument of Zeta, and with reference to the Categories, the second section of the chapter brings into relief the impasse Aristotle reaches with the attempt to determine beingness as to hupokeimenon or ‘the subject’ in the third chapter of the book. The section shows how the impasse is a function of the two different approaches that Aristotle adopts to the idea of subjectivity and beingness itself: the categorial determination of being, on the one hand, and the technical or physical determination of being, on the other.
According to the opening passages of the Categories, if something is said in many ways, it is either said μωνjμω , equivocally or συνωνjμω , univocally. Things said equivocally are those that have the same name but are different in definition, such as a ‘bat’, which is both a furry flying mammal and something with which one hits a ball. Things said univocally are those that not only bear the same name but also share the same definition such as a man and an ox, which are both ‘animals’. Being said univocally is, therefore, the relation of genus to species.
For all that the idea of substance posits the existence of an ontic core of a being – we might say a ‘meta-ontic’ core of a being given that it can never be apprehended in itself without accidents – the idea of substance is supposed to constitute a response to ontological inquiry, to the question concerning the being of beings. The fact that this traditional ambiguity contained within the idea of substance is not explicitly drawn out as the most profound of all questions only registers, for Heidegger, ‘a failure to master the basic problem of being’ [SZ 94].