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ouvir

quinta-feira 25 de janeiro de 2024

  

A audição, cujo processo parece admitir considerações exclusivamente psicofisiológicas, concerne no entanto a estética e por conseguinte se deixa decifrar não somente em termos de uma recepção pura, mas uma livre decisão de escutar. Obedecer não é etimologicamente ob-audire: se pôr à disposição daquele que diz? — Segundo Paul Ricoeur  , "a primeira determinação do dizer não é o falar, mas o par escutar-se clara". Ou, mais exatamente: escutar (al. horchen) não é possível senão a partir do entender (al. hören); mas entender não é possível senão a partir do compreender. Heidegger   o enunciava já em Sein und Zeit (1927); ele o precisará em Unterwegs zur Sprache (1959): "Nós não fazemos senão falar uma linguagem, nós falamos por ela; nós só o podemos porque sempre já escutamos a linguagem. O que aí entendemos? Entendemos a linguagem falar". A audição nos abre à poesia — ela faz que o "O homem habite enquanto poeta". [Notions philosophiques  ]


“Hearing,” ἀκούειν, which corresponds to speaking, is the fundamental mode of “perceiving,” the genuine possibility of αἴσθησις. In hearing, I am in communication with other human beings insofar as being-human means speaking. The explicit emphasizing of ἀκούειν is noteworthy because otherwise the basic possibility of existence, for the Greeks, is located in θεωρεῖν, in ὁρᾶν. Later, we will take up how these go together. [Heidegger, GA18:44]
The being-there of human beings, characterized as λóγον ἔχον, is more precisely determined by Aristotle   in such a way that in the human being itself, its speaking-being still plays a fundamental role. In being-with-one-another, one can be the one speaking and the other the one hearing. Ἀκούειν, “hearing,” is genuine αἴσθησις. Whether or not seeing in connection with θεωρεῖν reveals the world in the genuine sense, it is still hearing because it is the perceiving of speaking, because it is the possibility of being-with-one-another. The human being is not only a speaker and a hearer, but is for itself such a being that hears itself. Speaking, as self-expression-about-something, is at the same time a speaking-to-oneself. Therefore, the definition of λóγον ἔχον further contains in itself that the human being also has λóγος in the mode of hearing this, its own speaking. In human beings, there is a being-possibility that is to be characterized as ὑπακούειν. Aristotle exhibits this basic phenomenon through concrete contexts of being-there themselves, through peculiar phenomena that are touched upon in Book 1, Chapter 13 of the Nicomachean Ethics, and that Aristotle designates as παράκλησις, “incitement,” νουθέτησις, “making notable,” ἐπιτίμησις, “reproach.” [EN1 13, 1102 b 34 sq.] All of these modes of natural speaking-with-one-another carry in themselves the claim that the other does not merely take notice of something, but takes something up, follows something, reflects on something. The other repeats that which is spoken in such a way that in repeating he listens to it, such that the following results: in the being of the human being as concernful lies the possibility of listening to its speaking. [Heidegger, GA18:104-105]
LÉXICO: ouvinte; acusmáticos