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movimento

quinta-feira 25 de janeiro de 2024

  

1. We must, therefore, ask what is meant by the concept of movement, in the sense of that which is concretely experienced in the concept as it is meant. What did Aristotle   have in mind when he thought of movement? Which moving phenomena did he have in view? Which sense of being did he mean in speaking of a moving being? We do not ask these questions with the aim of gaining knowledge of a conceptual content, but rather we ask how the matter meant is experienced, and, therefore, how:

2. That which is originally seen is primarily addressed. How does Aristotle take the phenomenon of movement? Does he clarify movement by way of concepts or theories that are already available, and that, perhaps Platonistically, lead him to say that movement is a transition from a nonbeing to a being? Or is it that those determinations that arise for him lie in the phenomenon itself? In what way is a phenomenon like movement addressed so as to accord with the guiding claim of the matter seen?

3. How is the phenomenon thus seen unfolded more precisely; into what sort of conceptuality is it, as it were, spoken? What claim of intelligibility is demanded of that which is thus seen? This leads to the question concerning the originality of the explication: Is the explication proposed to the phenomenon, or is it measured by the phenomenon?

These three aspects point to conceptuality without exhausting it, (1) therefore the basic experience in which I make the concrete character accessible to myself. This basic experience is primarily not theoretical, but instead lies in the commerce of life with its world, (2) the guiding claim, and (3) the specific character of intelligibility, the specific tendency toward intelligibility. [HEIDEGGER  :GA18:13-14]


Um pequeno texto Enéada III, 9  , 9 atribui ao Uno o poder do movimento e do repouso, de sorte que ele está além deles: isso significa provavelmente que é o Uno que dá aos seres o meio de se mover ou de permanecer imóvel.
Segundo Brisson   & Pradeau   (2002 p.129), Plotino   faz alusão no Tratado-2 à tese de Heráclito   segundo a qual todas as coisas "fluem" (panta rhei). O uso platônico (desde o Crátilo   401e-402d) fez deste fluxo uma das fórmulas características da mudança que afeta sempre e inteiramente as coisas sensíveis, enquanto o inteligível permanece por sua parte imutável. Encontra-se a mesma fórmula no Tratado-24, Tratado-22 e Tratado-40.
LÉXICO: movimento; móvel