<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>2178-4612</journal-id>
<journal-title><![CDATA[Conjectura: Filosofia e Educação]]></journal-title>
<abbrev-journal-title><![CDATA[Conjectura: filos. e Educ.]]></abbrev-journal-title>
<issn>2178-4612</issn>
<publisher>
<publisher-name><![CDATA[Universidade de Caxias do Sul]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S2178-46122023000100112</article-id>
<article-id pub-id-type="doi">10.18226/21784612.v28.e023013</article-id>
<title-group>
<article-title xml:lang="pt"><![CDATA[As críticas heideggerianas à categorização do ser na Vorhandenheit grega e no racionalismo cartesiano: possíveis relações com a educação]]></article-title>
<article-title xml:lang="en"><![CDATA[Heideggerian criticisms to the categorization of being in greek Vorhandenheit and cartesian rationalism: possible relationships with education]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Kraemer]]></surname>
<given-names><![CDATA[Celso]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Oechsler]]></surname>
<given-names><![CDATA[Fabio Richard]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Tormena]]></surname>
<given-names><![CDATA[Carolaine]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="A01">
<institution><![CDATA[,Universidade Regional de Blumenau desde Faculdade São Luiz ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
</aff>
<aff id="A02">
<institution><![CDATA[,Uniasselvi Furb ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
</aff>
<aff id="A03">
<institution><![CDATA[,FURB EDUCOGITANS ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>00</month>
<year>2023</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>00</month>
<year>2023</year>
</pub-date>
<volume>28</volume>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S2178-46122023000100112&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S2178-46122023000100112&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S2178-46122023000100112&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo Esta pesquisa analisa as motivações de Heidegger para colocar em questão o sentido do ser, conforme seu projeto em Ser e Tempo, publicado em 1927, no qual analisa a metafísica tradicional e chega à conclusão de que a história da filosofia se deteve a refletir apenas sobre os entes, esquecendo-se do ser. No §6 de Ser e Tempo, Heidegger assume como tarefa a destruição da história da ontologia. Para isso, tece profundas críticas à categorização do ser na Vorhandenheit grega &#8211; em Platão e Aristóteles &#8211; e desarticula o racionalismo de René Descartes. Para os gregos, o ser consistia em uma essência previamente estabelecida, e caracterizava-se pela universalidade, infinitude e imutabilidade. Em Descartes, com a elaboração da res cogitans e res extensa, assujeitou-se o Dasein e a dualidade entre sujeito e objeto foi fortificada. Heidegger, por seu turno, objetivou o desenvolvimento de uma filosofia que desarticulasse a metafísica proposta pela tradição (incluindo-se a corrente racionalista), e aludiu que o Dasein, isto é, o ente humano, pelo seu caráter ontológico, não possui essência prévia &#8211; é um ente existencial &#8211; e não é um sujeito dual &#8211; pois é um ser-no-mundo. Logo, não há, na natureza humana, elementos que caracterizam o ser do ente humano antes da sua existência propriamente dita, porque é apenas na existência e nos horizontes de temporalidade que o Dasein se constitui e se percebe como ente aberto às possibilidades mundanas. A filosofia heideggeriana, nesse sentido, pode ser relacionada com a educação, já que os diferentes saberes são construídos coletivamente, na relação ser-com (mitsein). Partindo da ontologia de Heidegger, a educação é uma ferramenta que possibilita o direcionamento do ser do estudante à autenticidade existencial.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract This research analyzes Heidegger&#8216;s motivations to question the meaning of being, according to his project in Being and Time, published in 1927, in which he analyzes traditional metaphysics and comes to the conclusion that the history of philosophy stopped to reflect only on beings, forgetting being. In §6 of Being and Time, Heidegger takes on the task of destroying the history of ontology. For this reason, he profoundly criticizes the categorization of being in the Greek Vorhandenheit &#8211; in Plato and Aristotle &#8211; and dismantles the rationalism of René Descartes. For the Greeks, being consisted of a previously established essence, and was characterized by universality, infinity and immutability. In Descartes, with the elaboration of res cogitans and res extensa. Dasein was subjected and the duality between subject and object was fortified. Heidegger, in turn, aimed at the development of a philosophy that would disarticulate the metaphysics proposed by tradition (including the rationalist current), and alluded that Dasein, that is, the human being, due to its ontological character, does not have a previous essence. &#8211; is an existential entity &#8211; and is not a dual subject &#8211; because it is a being-in-the-world. Therefore, in human nature, there are no elements that characterize the being of the human being before its existence itself, because it is only in existence and in the horizons of temporality that Dasein is constituted and perceived as an entity open to mundane possibilities. The Heideggerian philosophy, in this sense, can be related to education, since the different types of knowledge are collectively constructed, in the being-with relationship (mitsein). Based on Heidegger&#8216;s ontology, education is a tool that enables the student&#8216;s being to be directed towards existential authenticity.]]></p></abstract>
<kwd-group>
<kwd lng="pt"><![CDATA[Sentido do ser]]></kwd>
<kwd lng="pt"><![CDATA[Metafísica tradicional]]></kwd>
<kwd lng="pt"><![CDATA[Vorhandenheit]]></kwd>
<kwd lng="pt"><![CDATA[Racionalismo cartesiano]]></kwd>
<kwd lng="pt"><![CDATA[Ontologia da educação]]></kwd>
<kwd lng="en"><![CDATA[Sense of being]]></kwd>
<kwd lng="en"><![CDATA[Traditional metaphysics]]></kwd>
<kwd lng="en"><![CDATA[Vorhandenheit]]></kwd>
<kwd lng="en"><![CDATA[Cartesian rationalism]]></kwd>
<kwd lng="en"><![CDATA[Ontology of education]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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