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NT: Knowing, knowledge (Erkennen, Erkenntnis), 152-153, 217-218, 358, 363, et passim; of the world, 59-62 (§ 13), 65, 57, 131, 138, 156; most primordial, 153; in general, 71, 134, 138,170-171, 324, et passim; of the real, 202; of the self, 146; of space, 111; and intuition, 258, 363 n. 22; judgment, and truth, 210, 215-219, 228; and making-present, 363 n. 22; and mood, 134, 136; and understanding, 143, 356; historiographical, 392; perceptual, 67; rigorous, 152; scientific, 28, 152, 324; theoretical, 69, 136, 166, 335, 352; 356-364 (§ 69b); Augustine on, 171; Descartes on, 95-96, 100; Kant on, 215, 358; Scheler on, 210 [BTJS]

xvi. Following Scheler’s procedure, Nicolai Hartmann has recently based his ontologically oriented epistemology upon the thesis that knowing is a ‘relationship of Being’. Cf. his Grundzüge einer Metaphysik der Erkenntnis, second enlarged edition, 1925. Both Scheler and Hartmann, however, in spite of all the differences in the phenomenological bases from which they start, fail to recognize that in its traditional basic orientation as regards Dasein, ‘ontology’ has been a failure, and that the very ‘relationship of Being’ which knowing includes (see above, H. 59 ff.), compels such ‘ontology’ to be revised in its principles, not just critically corrected. Because Hartmann underestimates the unexpressed consequences of positing a relationship-of-Being without providing an ontological clarification for it, he is forced into a ‘critical realism’ which is at bottom quite foreign to the level of the problematic he has expounded. On Hartmann’s way of taking ontology, cf. his ‘Wie ist kritische Ontologie überhaupt möglich?‘, Festschrift für Paul Natorp, 1924, pp. 124 ff. [BTMR]

Já em Ser e Tempo (§ 29) se alude à disposição [Befindlichkeit] que acompanha a teoria e se afirma que "o conhecimento ávido por determinações lógicas se enraíza ontológica e existencialmente no sentido de situação, característico do ser-no-mundo (p. 138). Apontando para o fato de que a própria razão está pre-dis-posta para confiar na evidência lógico-matemática de seus princípios e regras, Heidegger fere um tabu que os sucessos da técnica ainda mais sacralizam. Mas, desde que Habermas, em seu livro Conhecimento e Interesse (Ed. Shurkamp, Frankfurt a. M. 1968), mostrou que atrás de todo conhecimento existe o interesse que o dirige, que a teoria quanto mais pura se quer mais se ideologiza, pode-se descobrir, nas afirmações de Heidegger, uma antecipação das razões ontológico-existenciais da mistura do conhecimento e interesse. Não há conhecimento imune ao processo de ideologização; dele não escapa nem mesmo o conhecimento científico, por mais exato, rigoroso e neutro que se proclame. [Ernildo Stein, MHeidegger:Nota]


Submitted on 25.07.2021 10:29
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