On the Concept of Truth in the Young Heidegger: a Reorientation toward Factic Life (faktisches Leben)
DOI:
https://doi.org/10.53382/issn.2735-6140.125Keywords:
truth, logic, factic life, phenomenology, young HeideggerAbstract
The question of truth in Heidegger is as suggestive as it is problematic, and its interpretation has given rise to extensive debate in contemporary scholarship. In particular, this debate has sought to determine whether the Heideggerian notion of truth can ground a theory of knowledge or a rigorous science (strenge Wissenschaft), or whether it ultimately leads to a kind of philosophical meaninglessness. Nevertheless, it becomes necessary to investigate the thesis that, in the philosopher’s early writings, truth is understood above all as a phenomenon bound to the manifestation of human life, rather than primarily as a logical-epistemic concept separated from the subject’s lived experience. Within this framework, truth is situated in the experiential and practical domain of factical life (faktisches Leben). From this perspective, the analysis focuses on Heidegger’s early period, since it is there that the core of the connection between truth and factical life is constituted. His sustained dialogue with value theory, logic, Neo-Kantianism (especially that of his teacher Rickert) and the emerging Husserlian phenomenology provides the conceptual background that makes such a connection possible.
Methodologically, the early courses and writings delivered in Freiburg and Marburg between 1919 and 1926 are examined in order to reconstruct the way in which the young Heidegger characterizes truth from the standpoint of facticity and, in doing so, prepares the path toward Sein und Zeit (1927). This reconduction of the concept of truth to factical life allows for a more precise understanding of the initial architecture of Heidegger’s thought and shows how his early reflection on truth anticipates decisive developments in his later philosophical project. Thus, it becomes evident that the concept of truth already plays a decisive role in his early thinking and that its study cannot be confined solely to the period following the Kehre, that is, after Sein und Zeit in the early 1930s.
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