The conceptual constellation of “being-at-home”, “not-being-at-home” and “returning-home” deeply marks Heidegger’s thinking and its development through time. In the following contribution three are the texts mainly taken into consideration: Being and Time (1927), the Introduction to Metaphysics (1935) and Hölderlin’s Hymn «Der Ister» (1942). An indepth discussion of these fundamental texts lets it emerge that the said conceptual constellation is understood in a substantially different way in the so called “first” and “second” Heidegger. Whereas initially “home” and “everydayness” are one and the same, and somehow anxiety awakens human beings from the world of the “they”, letting Dasein authentically be itself, later Heidegger underlines the need of a turn towards home, towards Being, i.e. the emerging-appearing-unfolding of all beings. This matter must be clarified in relation to Heidegger’s understanding of time: time is no longer the transcendental condition of Dasein’s experience of Being; it becomes instead the Geschichtlichkeit, the “historicality” of his “Being-Historical-Thinking”.
Cattaneo, F. (2024). Temporalità e inquietudine. Il "divenire-di-casa" in Heidegger. PARADOSSO, 2024/1, 103-118.
Temporalità e inquietudine. Il "divenire-di-casa" in Heidegger
Francesco Cattaneo
2024
Abstract
The conceptual constellation of “being-at-home”, “not-being-at-home” and “returning-home” deeply marks Heidegger’s thinking and its development through time. In the following contribution three are the texts mainly taken into consideration: Being and Time (1927), the Introduction to Metaphysics (1935) and Hölderlin’s Hymn «Der Ister» (1942). An indepth discussion of these fundamental texts lets it emerge that the said conceptual constellation is understood in a substantially different way in the so called “first” and “second” Heidegger. Whereas initially “home” and “everydayness” are one and the same, and somehow anxiety awakens human beings from the world of the “they”, letting Dasein authentically be itself, later Heidegger underlines the need of a turn towards home, towards Being, i.e. the emerging-appearing-unfolding of all beings. This matter must be clarified in relation to Heidegger’s understanding of time: time is no longer the transcendental condition of Dasein’s experience of Being; it becomes instead the Geschichtlichkeit, the “historicality” of his “Being-Historical-Thinking”.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.


