Frases de Martin Heidegger

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“A grande tragédia do mundo é que não cultiva a memória, e portanto se esquece dos mestres.”

“(…) as modalidades de acesso e interpretação devem ser escolhidas de modo que esse ente possa mostrar-se em si mesmo e por si mesmo.”

“A poesia é a fundação do ser pela palavra.”

“Mesmo quando estamos vazios de pensamento, não desistimos de nossa capacidade de pensar.”

“Nunca chegamos aos pensamentos. São eles que vêm.”

“A possibilidade de se compreender o ser deste ente vai depender da segurança com que se exerce um modo conveniente de acesso.”

“Não se deve, porém, tomar a cotidianidade mediana da pre-sença, como um simples "aspecto". Pois a estrutura da existencialidade está incluída a priori na cotidianidade e até mesmo em seu modo impróprio. De certa forma, nele está igualmente em jogo o ser da pre-sença, com o qual ela se comporta e relaciona no modo da cotidianidade mediana mesmo que seja apenas fugindo e se esquecendo dele.”

“Viemos demasiado tarde para os Deuses e demasiado cedo para o Ser. C
homem é um poema que o Ser começou.”

“(…) a analítica existencial da pre-sença mobiliza igualmente uma tarefa, cuja urgência não é menor que a questão do ser, a saber, a liberação do a priori, que se deve fazer visível, a fim de possibilitar a discussão filosófica da questão 'o que é o homem'.”

“A angústia é a disposição fundamental que nos coloca perante o nada.”

“Todo mundo é o outro e ninguém é ele mesmo. O eles, que fornece a resposta para quem do cotidiano Da-sein, é o ninguém a quem todo Da-sein sempre se rendeu, em seu ser-entre-um-outro.”

“Precisamos pensar no fato de que ainda não começamos a pensar.”

“Entre o pensamento e a poesia há um parentesco porque ambos usam o serviço da linguagem e progridem com ela. Contudo, entre os dois persiste ao mesmo tempo um abismo profundo, pois moram em cumes separados.”

“In contrast to “Blessed are they who do not see and still believe,” he speaks of “seeing and still not believing.””

“The human body is essentially something other than an animal organism.”

“Nietzsche … does not shy from conscious exaggeration and one-sided formulations of his thought, believing that in this way he can most clearly set in relief what in his vision and in his inquiry is different from the run-of-the-mill.”

“Nevertheless, the ultimate business of philosophy is to preserve the force of the most elemental words in which Dasein expresses itself, and to keep the common understanding from levelling them off to that unintelligibility which functions in turn as a source of pseudo-problems.”

“The will to the “true world” in the sense of Plato and Christianity … is in truth a no-saying to our present world, precisely the one in which art is at home.”

“For anyone who at the end of Western philosophy can and must still question philosophically, the decisive question is no longer merely “What basic character do beings manifest?” or “How may the being of beings be characterized?” but “What is this ‘being’ itself?” The decisive question is that of “the meaning of being,” not merely that of the being of beings.”

“Language is the house of the truth of Being.”

“Death is the possibility of the absolute impossibility of Dasein.”

“If in Nietzsche’s thinking the prior tradition of Western thought is gathered and completed in a decisive respect, then the confrontation with Nietzsche becomes one with all Western thought hitherto.”

““For many, abstract thinking is toil; for me, on good days, it is feast and frenzy.” (XIV, 24) Abstract thinking a feast? The highest form of human existence? … “The feast implies: pride, exuberance, frivolity; mockery of all earnestness and respectability; a divine affirmation of oneself, out of animal plenitude and perfection—all obviously states to which the Christian may not honestly say Yes. The feast is paganism par excellence.” (WM, 916). For that reason, we might add that thinking never takes place in Christianity. That is to say, there is no Christian philosophy. There is no true philosophy that could be determined anywhere else than from within itself.”

“Eternity, not as a static “now,” nor as a sequence of “nows” rolling off into the infinite, but as the “now” that bends back into itself. … Thinking the most difficult thought of philosophy means thinking being as time.”

“Today we decide about metaphysics and about even more elevated things at philosophy conferences. For everything that is to be done these days we must first have a meeting, and here is how it works: people come together, constantly come together, and they all wait for one another to turn up so that the others will tell them how it is, and if it doesn’t get said, never mind, everyone has had their say. It may very well be that all the talkers who are having their say have understood little of the matter in question, but still we believe that if we accumulate all that misunderstanding something like understanding will leap forth at the end of the day. Thus there are people today who travel from one meeting to the next and who are sustained by the confidence that something is really happening, that they’ve actually done something; whereas, at bottom, they’ve merely ducked out of work, seeking in chatter a place to build a nest for their helplessness—a helplessness, it is true, that they will never understand.”

“The desire to philosophize from the standpoint of standpointlessness, as a purportedly genuine and superior objectivity, is either childish, or, as is usually the case, disingenuous.”

“Being is only Being for Dasein”

“Form displays the relation [to beings] itself as the state of original comportment toward beings, the festive state in which the being itself in its essence is celebrated and thus for the first time placed in the open.”

“In Nietzsche’s view nihilism is not a Weltanschauung that occurs at some time and place or another; it is rather the basic character of what happens in Occidental history.”

“We think of beauty as being most worthy of reverence. But what is most worthy of reverence lights up only where the magnificent strength to revere is alive. To revere is not a thing for the petty and lowly, the incapacitated and underdeveloped. It is a matter of tremendous passion; only what flows from such passion is in the grand style.”

“Enjoyment of the work consists in participation in the creative state of the artist.”

“From our human experience and history, at least as far as I am informed, I know that everything essential and great has only emerged when human beings had a home and were rooted in a tradition. Today’s literature is, for instance, largely destructive.”

“We do not “have” a body; rather, we “are” bodily.”

“If beings are grasped as will to power, the “should” which is supposed to hang suspended over them, against which they might be measured, becomes superfluous. If life itself is will to power, it is itself the ground, principium, of valuation. Then a “should” does not determine being. Being determines a “should.” “When we talk of values we are speaking under the inspiration or optics of life: life itself compels us to set up values; life itself values through us whenever we posit values.””

“Nietzsche understands the aesthetic state of the observer and recipient on the basis of the state of the creator. Thus the effect of the artwork is nothing else than a reawakening of the creator’s state in the one who enjoys the artwork. Observation of art follows in the wake of creation. Nietzsche says (SM, 821), “—the effect of artworks is arousal of the art-creating state, rapture.””

“The word “art” does not designate the concept of a mere eventuality; it is a concept of rank.”

“The critique of the highest values hitherto does not simply refute them or declare them invalid. It is rather a matter of displaying their origins as impositions which must affirm precisely what ought to be negated by the values established.”

“In everything well known something worthy of thought still lurks.”

“I see the situation of man in the world of planetary technicity not as an inexitricable and inescapable destiny, but I see the task of thought precisely in this, that within its own limits it helps man as such achieve a satisfactory relationship to the essence of technicity. National Socialism did indeed go in this direction. Those people, however, were far too poorly equipped for thought to arrive at a really explicit relationship to what is happening today and has been underway for the past 300 years.”

“In order to remain silent Da-sein must have something to say.”

“What is peddled about nowadays as philosophy, especially that of N. S. [National Socialism], but has nothing to do with the inner truth and greatness of that movement [namely the encounter between global technology and modern humanity] is nothing but fishing in that troubled sea of values and totalities.”

“The relation of feeling toward art and its bringing-forth can be one of production or one of reception and enjoyment.”