Chiara Torrente - Roma Tre University

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Transcript of Chiara Torrente - Roma Tre University

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Chiara Torrente

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�� Carnap, Heidegger e il “sentimento della vita”

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G iardino di B@bel

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Muovendo da simili considerazioni, è possibile rilevare in primo luogo i tratti di incompa-WLELOLWj�WUD�OH�GXH�RSSRVWH�SURVSHWWLYH�FKH�WDQWR�KDQQR�LQÀXLWR�VXOOD�¿ORVR¿D�GHO�1RYHFHQWR�H�che Heidegger, nell’Appendice

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JHULDQL�QRQ�VLDQR�YHUL¿FDELOL�HPSLULFDPHQWH�PD�SRQH�LQ�HYLGHQ]D�FRPH�WDOL�SURSRVL]LRQL�VL�ULYHOLQR�SULYH�GL�VHQVR�VH�FRQVLGHUDWH�GDO�SXQWR�GL�YLVWD�GHOO¶DQDOLVL�ORJLFD�GHO�OLQJXDJJLR��,Q�WDOH�FRQVLGHUD-]LRQH�HPHUJH��D�PLR�DYYLVR��OR�VSRVWDPHQWR�FDUQDSLDQR�GDOO¶DWWHQ]LRQH�JHQXLQD�YHUVR�O¶DPELWR�IHQR-menico ad un allontanamento da tale ambito, rivolto alla preoccupazione esclusiva per la dimensione IRUPDOH�GHO� OLQJXDJJLR��$�WDOH�SURSRVLWR�FIU��3DVTXLQHOOL�� LO�TXDOH�DIIHUPD�FKH��©VXSHUDQGR�OD�VWHVVD�generica posizione sostenuta nell’Aufbau��VHFRQGR�OD�TXDOH�LO�GLVFRUVR�PHWD¿VLFR��FROO¶ROWUHSDVVDUH�L�OLPLWL�GHOO¶HVSHULHQ]D��IXRULHVFH�FRPXQTXH�GDOO¶DPELWR�GL�YDOLGLWj�GHO�VDSHUH�VFLHQWL¿FR�>«@�LO�&DUQDS�YL�KD�SURSXJQDWR�OD�WHVL�³FKH�OH�SUHVXQWH�SURSRVL]LRQL�GHOOD�PHWD¿VLFD�VL�ULYHODQR��DOO¶DQDOLVL�ORJLFD��SVHXGRSURSRVL]LRQL´ª��$��3DVTXLQHOOL��Introduzione a Carnap��/DWHU]D��5RPD�%DUL�������SS����������,Q�PHULWR�D�WDOH�SUREOHPDWLFD�FIU��DQFKH�0��)ULHGPDQQ��A Parting of the Ways. Carnap, Cassirer, and

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�� 5��&DUQDS��hEHUZLQGXQJ�GHU�0HWDSK\VLN…, FLW���SS����������3HU�SRWHU�PHJOLR�FRPSUHQGHUH�WDOL�DIIHU-PD]LRQL�SXz�HVVHUH�XWLOH�IDUH�XQ�VDOWR�LQGLHWUR�YHUVR�La costruzione logica del mondo e verso il ruolo FKH�OD�GLPHQVLRQH�GHOOD�FRQFUHWH]]D�GHO�YLVVXWR�DVVXPH�LQ�TXHVW¶RSHUD��1HOOR�VFULWWR�GHO�������LQIDWWL��Carnap si propone di realizzare una ricostruzione razionale del sistema della conoscenza a partire dalla FRUUHQWH�LQGLYLGXDOH�GHL�GDWL�YLVVXWL�HOHPHQWDUL�FKH�FRVWLWXLVFRQR�O¶HVSHULHQ]D�LPPHGLDWD��7XWWDYLD��OD�GLI¿FROWj� LQFRQWUDWD�QHO� UHQGHUH�FRQWR�GHOOD�IRUPD�ORJLFD�GHOOH�SURSRVL]LRQL�HOHPHQWDUL�FRQGXUUj�DG�XQ�SURJUHVVLYR�VOLWWDPHQWR�YHUVR�TXHOOH�SURSULHWj�VWUXWWXUDOL�FKH��VHFRQGR�&DUQDS��FRQFRUGHUHEEHUR�LQ�WXWWH�OH�FRUUHQWL�GL�GDWL�YLVVXWL��6L�WUDWWD��D�PLR�DYYLVR��GHO�WHQWDWLYR�GL�IRQGDUH�OD�FRQRVFHQ]D�VX�XQD�EDVH�IHQRPHQLFD�WRJOLHQGR�SHUz�D�TXHVW¶XOWLPD�FLz�FKH�HVVD�KD�GL�SL��DXWHQWLFR��RYYHUR�OD�SURSULD�XQLFLWj�H�LUULSHWLELOLWj��/¶LGHD�VHPEUD�HVVHUH�TXHOOD�GL�YROHU�IRQGDUH�O¶RJJHWWLYR�SDUWHQGR�GD�XQD�GLPHQVLRQH�VRJJHWWLYD��GDOOD�TXDOH�SHUz�ELVRJQD�XVFLUH�FRQVHUYDQGR�HVFOXVLYDPHQWH�©TXDQWR�GHOO¶³LR´�q�VWUXWWXUDOH�H�DVVLPLODELOH�DG�XQ�RUGLQDPHQWRª��5��&DUQDS��Der logische Aufbau der Welt. Scheinprobleme in der

philosophie�>����@��0HLQHU��+DPEXUJ�������WU��LW��GL�(��6HYHULQR��La costruzione logica del mondo.

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da un canto come la concezione tecnico-scientistica e, dall’altro, come l’esperienza specu-lativo-ermeneutica del linguaggio, ponendo come loro rispettivi rappresentanti Carnap e se VWHVVR��LQ�VHFRQGR�OXRJR��LO�FRQIURQWR�WUD�O¶LPSRVWD]LRQH�FDUQDSLDQD�H�TXHOOD�KHLGHJJHULDQD�VL�SUHVWD�D�IDU�HPHUJHUH�FRPH�O¶RSSRVL]LRQH�UDGLFDOH�WUD�OH�GXH�SURVSHWWLYH�VLD�FRQQHVVD�DO�WHPD�del «nulla» e come la diversa interpretazione del rapporto tra l’essere e il nulla, e del legame FRQ�OD�PRGDOLWj�VSHFL¿FD�LQ�FXL�WDOH�UDSSRUWR�GLYLHQH�HVSULPLELOH��QH�GHWHUPLQL�LO�SXQWR�FUX-FLDOH�GL�VHSDUD]LRQH��H�FRQVHQWD�DOOD�ULÀHVVLRQH�KHLGHJJHULDQD�GL�UDJJLXQJHUH�XQD�GLPHQVLRQH�GL�VHQVR�FKH�GLIIHULVFH�VLJQL¿FDWLYDPHQWH�GD�TXHOOD�FDUQDSLDQD�3HU�TXDQWR�FRQFHUQH�LO�SULPR�QXFOHR�SUREOHPDWLFR��ULWHQJR�FKH�SURSULR�O¶LQFRQFHSLELOLWj�

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Chiara Torrente(VVHUH��QXOOD�H�OLQJXDJJLR

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indica l’esserci nei termini di una (UVFKORVVHQKHLW��©DSHUWXUDª��©VFKLXVXUDª��� originaria, ov-vero come comprensione emotivamente situata e articolata mediante il discorso����/¶HVVHUFL�VL�PDQLIHVWD�FRPH�XQLWj�RULJLQDULD�GL�VLWXDWLYLWj�H�FRPSUHQVLRQH��GRYH�TXHVW¶XOWLPD�QRQ�VL�determina come inglobamento neutrale dell’oggetto compreso da parte del soggetto com-SUHQGHQWH�PD��DO�FRQWUDULR��YLHQH�D�FRLQFLGHUH�FRQ�OH�PRGDOLWj�IRQGDPHQWDOL�GHO�©SUHQGHUVL�cura» (Besorgen) e dell’«aver cura» (Fürsorge��FKH�IRUPDQR�OD�©FXUDª��Sorge) stessa, ovvero O¶HVVHUFL�QHO�VXR�SURSULR�HVLVWHUH�H�QHO�VXR�DYHUH�D�FKH�IDUH�FRQ�LO�PRQGR��LQWHVR�QRQ�FRPH�LQVLHPH�GL�RJJHWWL��PD�FRPH�FRPSOHVVR�GL�ULPDQGL�GL�VLJQL¿FDWLYLWj�,O�VHQWLPHQWR�GHOOD�YLWD��RYYHUR�FLz�FKH�&DUQDS�HVFOXGH�GDO�FDPSR�G¶LQGDJLQH�GHOOD�¿ORVR-

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La dimensione emotiva si rivela come il tratto imprescindibile di tale indagine poiché consente alla stessa, attraverso lo spaesamento (8QKHLPOLFKNHLW) e mediante il crollo delle abituali griglie interpretative, di assumere esplicitamente i propri presupposti e di aprire oriz-zonti di senso radicalmente nuovi����/D�¿ORVR¿D�QRQ�VROR�QRQ�SXz�SHUGHUH�GL�YLVWD�O¶HVVHUFL�VH�YXROH�JLXQJHUH�DG�XOWHULRUL�FKLDULPHQWL�VXOOD�TXHVWLRQH�GHOO¶HVVHUH��PD�VL�ULYHOD��FRPH�DI-IHUPD�OR�VWHVVR�+HLGHJJHU��QHOOD�PRGDOLWj�GL�XQ¶©RQWRORJLD�XQLYHUVDOH�IHQRPHQRORJLFD��PXR-YHQWH�GDOO¶HUPHQHXWLFD�GHOO¶HVVHUFL��OD�TXDOH��LQ�TXDQWR�DQDOLWLFD�GHOO¶esistenza, ha assicurato LO�WHUPLQH�GHO�¿OR�FRQGXWWRUH�GL�RJQL�LQGDJLQH�¿ORVR¿FD�QHO�SXQWR�GD�FXL�O¶LQGDJLQH�sorge e VX�FXL�LQ¿QH�si ripercuote»����

��� 1HO�FDVR�GHO�WHUPLQH�(UVFKORVVHQKHLW, che Chiodi traduce come «apertura», Marini adotta una tradu-]LRQH�D�PLR�DYYLVR�SL��HI¿FDFH��OD�TXDOH�UHQGH�LO�WHUPLQH�LQ�TXHVWLRQH�FRPH�©VFKLXVXUDª��7DOH�WUDGX-zione esplica con maggiore chiarezza il movimento dell’esserci che, muovendosi nell’ambito della comprensione esistenziale, va da una chiusura, da un occultamento, legato al suo essere primariamente QHOOD�GLPHQVLRQH�HVLVWHQWLYD�GHOO¶LQDXWHQWLFLWj��YHUVR�XQ¶DSHUWXUD��XQ�GLVRFFXOWDUH��$O�¿QH�GL�SRUUH�LQ�PRGR�HVSOLFLWR�O¶LPSRUWDQ]D�GL�WDOH�PRYLPHQWR��SUHIHULVFR�VHJXLUH�OD�WUDGX]LRQH�GHO�WHUPLQH�(UVFKORV-senheit�FRPH�©VFKLXVXUDª�

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esistenziale�DG�DOWUL�FRQWHQXWL��FLz�FKH�VL�VWDFFD�VL�PDQWLHQH�LQ�una condizione di accessibilità��O¶DF-cessibilità stessa, però, può, a sua volta, logorarsi come un carattere di senso del rapporto e trapassare alla condizione di semplice utilizzabilità�� �³ORJRUDUVL´��³WUDSDVVDUH´�HFF��VRQR�concetti esistenziali)» �0��+HLGHJJHU��3KlQRPHQRORJLH�GHU�$QVFKDXXQJ�XQG�GHV�$XVGUXFNV��7KHRULH�GHU�SKLORVRSKLVFKHQ�Begriffsbildung��LQ�*$��%G������KUVJ��YRQ�&��6WUXEH��.ORVWHUPDQQ��)UDQNIXUW�D��0��������WU��LW��GL�$��Canzonieri, Fenomenologia dell’intuizione e dell’espressione. Teoria della formazione del concetto

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cisamente nel tentativo di «compartecipare all’altro il proprio essere-per», ovvero il proprio HVVHUH�SUHVVR�LO�PRQGR�H�GXQTXH�O¶HVVHUH�FRVWLWXWLYDPHQWH�SUHVVR�O¶HQWH�LQWUDPRQGDQR�FKH�LQ�HVVR�VL� LQFRQWUD��7XWWDYLD��QHO�SDVVDJJLR�GD�XQD�GLPHQVLRQH�FRPXQLFDWLYD�DG�XQ¶DOWUD�q�SRVVLELOH�FKH�WDOH�OHJDPH�IRQGDPHQWDOH�YDGD�SHUVR��R�PHJOLR�YHQJD�RFFXOWDWR��H�VL�WUDVIRUPL�QHO�PHUR�RJJHWWR�GL�XQ¶DVVHU]LRQH��,QROWUH��OD�WUDVPLVVLRQH�FRQWLQXD�GHO�SURSULR�OHJDPH�FRQ�XQ�GHWHUPLQDWR�HQWH�R�VLJQL¿FDWR�SXz�DYYHQLUH��H�DYYLHQH�SHU�OR�SL���ORQWDQR�GDOO¶HQWH�FXL�FL�VL�ULIHULVFH�H�GDO�FRQWHVWR�GL�VHQVR�LQ�FXL�RULJLQDULDPHQWH�LO�OHJDPH�VL�q�YHQXWR�D�PDQLIHVWDUH��

Ciò che si perde all’interno di tali passaggi coincide con l’ambito che Carnap intende HVFOXGHUH�GDOOD� ULÀHVVLRQH�¿ORVR¿FD�� RYYHUR� FRQ� O¶LQVLHPH�GL� UHOD]LRQL� H� LQWHUFRQQHVVLRQL�LQVFLQGLELOPHQWH�OHJDWH�DOOD�FRQFUHWH]]D�H�DOOD�IDWWLFLWj�GL�XQ�VLQJROR�FKH��LQ�TXDQWR�WDOH��QRQ�può astrarre dal suo essere inevitabilmente gettato in e condizionato da un contesto di senso FKH�GHWHUPLQD�VLJQL¿FDWLYDPHQWH�OH�SURSULH�VFHOWH��RSSRQHQGR�UHVLVWHQ]D�DG�RJQL�SRVVLELOH�WHQWDWLYR�GL�ROWUHSDVVDUH�OD�SURSULD�VLWXD]LRQH�HUPHQHXWLFD�,Q�VHFRQGR�OXRJR��PL�VHPEUD�GL�SRWHU�ULQWUDFFLDUH�SURSULR�QHO�SDVVDJJLR�SUHFHGHQWHPHQWH�

evidenziato il derivare, in ambito linguistico, dell’atteggiamento teoretico-speculativo dalla

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in cerchie sempre più ampie di comunicazione e mediante il progressivo allontanamento dal FRQWHVWR�RULJLQDULR�GL�VHQVR�LQ�FXL�OD�VFRSHUWD�q�GLYHQXWD�SRVVLELOH��&RPH�DIIHUPD�OR�VWHVVR�Heidegger,

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Chiara Torrente(VVHUH��QXOOD�H�OLQJXDJJLR

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G iardino di B@bel

$� TXHVWR� SXQWR�� WHQWLDPR� GL� FRPSUHQGHUH� VH� q� SRVVLELOH� ULQWUDFFLDUH�� QHOOD� ULÀHVVLRQH�heideggeriana, una via che consenta di uscire dall’occultamento tipico di una determinata pre-visione che, come Heidegger sottolinea nel passo sopra citato, «tende a scorgere nell’u-WLOL]]DELOH�XQD�VHPSOLFH�SUHVHQ]Dª��VH�XQD�VLPLOH�YLD�VL�RIIUH�DOOD�FRPSUHQVLRQH�GHOO¶HVVHUFL��GLYLHQH�SRVVLELOH�ULWRUQDUH�D�TXHOO¶RULJLQDULR�FRQWHVWR�GL�VHQVR�FKH�ID�GD�VIRQGR�D�FLDVFXQD�VFRSHUWD�H�D�FLDVFXQR�VSHFL¿FR�VLJQL¿FDWR�H�FKH��QHOOD�ULSHWL]LRQH�LPSURSULD�H�QHOOD�FKLDF-FKLHUD�UDVVLFXUDQWH��VELDGLVFH�H�VL�ORJRUD�1HOOD� SUROXVLRQH�GHO� ����� LQWLWRODWD�&KH� FRV¶q�PHWD¿VLFD" Heidegger riprende il nodo

SUREOHPDWLFR�FKH�DYHYD�FRVWLWXLWR�LO�WHPD�FHQWUDOH�GHL�������H����E�GL�(VVHUH�H�WHPSR, concer-QHQWL�O¶DQJRVFLD��LO�QXOOD�H�OR�VSDHVDPHQWR��/¶DVSHWWR�LQWHUHVVDQWH�VWD�QHO�IDWWR�FKH��SHU�+HL-degger, l’angoscia si rivela come la sola strada in grado di condurre verso una dimensione genuina della scoperta, lontana dall’imposizione preliminare del privilegio di una particolare PRGDOLWj�G¶HVVHUH��LQ�TXHVWR�FDVR�GHOOD�VHPSOLFH�SUHVHQ]D��H�FDSDFH�GL�UHVWLWXLUH�DOO¶HVVHUFL�XQ�VHQVR�UDGLFDOPHQWH�GLYHUVR�GD�TXHOOR�FKH�LQHULVFH�DJOL�HQWL�XWLOL]]DELOL�H�DJOL�RJJHWWL�LQWHVL�FRPH�PHUH�FRVH�VXVVLVWHQWL�

Ciò vuol dire che, mentre nel pensiero di Carnap il «sentimento della vita» deve essere HVSXOVR�GDOOD�ULÀHVVLRQH�¿ORVR¿FD�LQ�GLIHVD�GL�XQ¶DVWUDWWD�FRUUHWWH]]D�ORJLFD�H�GL�XQD�FRQIRU-PLWj�D�SUHVXQWL�GDWL�GL�IDWWR�GHOO¶HVSHULHQ]D�FXL� OD�¿ORVR¿D��SHU�HVVHUH�WDOH��GHYH�DWWHQHUVL��nella prospettiva heideggeriana la dimensione emotiva (%H¿QGOLFKNHLW), rendendo instabile ogni validità considerata assolutamente certa e ogni convinzione reputata indubitabile, apre OD�YLD�DG�XQ¶LQGDJLQH�¿ORVR¿FD�LQWHVD�FRPH�GHFRVWUX]LRQH�FULWLFD�GHL�SUHVXSSRVWL�DFULWLFD-mente assunti e come costante esercizio del «disabituarsi all’ovvio»����,Q�PRGR�SDUWLFRODUH��

�0��+HLGHJJHU��(VVHUH�H�WHPSR��FLW���S��������6HPSUH�ULJXDUGR�OD�SRVVLELOH�FRQWUDIID]LRQH�GHL�VLJQL¿-FDWL�FIU��0��+HLGHJJHU� (VVHUH�H�WHPSR, FLW���S�������$�TXHVWR�SURSRVLWR�ULWHQJR�LQWHUHVVDQWH�ULOHYDUH�OD�FRQVRQDQ]D�GL�WHPL�WUD�OD�GLVWLQ]LRQH�KHLGHJJHULDQD�FRQFHUQHQWH�XQD�FRPXQLFD]LRQH�IRQGDWD�VXO�VHQ-WLWR�GLUH�R��DOO¶RSSRVWR��VXOO¶DSSURSULD]LRQH�JHQXLQD�GHO�IHQRPHQR��H�OH�ULÀHVVLRQL�GL�3DFL�VXOOD�©YHUD�società» intesa come scaturente dalla comunità delle persone e non dalla «collettività meccanica degli LQGLYLGXLª��3HU�TXHVWL�PRWLYL�FIU��(��3DFL��Il nulla e il problema dell’uomo >����@��%RPSLDQL��0LODQR�������LQ�SDUWLFRODUH�SS��������

��� 3HU�TXDQWR�FRQFHUQH�OD�GLVWLQ]LRQH�KHLGHJJHULDQD�WUD�XQ¶DSSURSULD]LRQH�JHQXLQD�GHO�IHQRPHQR�H�LO�FR-SULPHQWR�GL�TXHVW¶XOWLPR��VFDWXUHQWH�GDOOD�UDVVLFXUDQWH�RYYLHWj�GHO�PRGR�GL�HVVHUH�TXRWLGLDQR��FIU��0��Heidegger, (VVHUH�H�WHPSR��FLW���SS�������������������$�TXHVWR�ULJXDUGR��FRQGLYLGR�OH�LQWHUHVVDQWL�RV-VHUYD]LRQL�GL�/D]]DUL�UHODWLYH�DOOD�SUREOHPDWLFD�GHOO¶³LQL]LR�GHOOD�¿ORVR¿D´�QHO�SHQVLHUR�GL�+HLGHJJHU��H�DOOD�GLIIHUHQ]D�VLJQL¿FDWLYD�FKH�WDOH�LPSRVWD]LRQH�SUHVHQWD�ULVSHWWR�D�TXHOOD�KXVVHUOLDQD��LQ�FXL�WDOH�inizio è reso possibile dall’epoché, attraverso cui si realizzerebbe un mutamento dell’atteggiamento SURSULR�GHOO¶HVVHUH�XPDQR�GD�QDWXUDOH�D�IHQRPHQRORJLFR��3ULPD�GHOOD�SXEEOLFD]LRQH�GL�(VVHUH�H�WHPSR, LO�IHQRPHQR�FKH��QHO�SHQVLHUR�GL�+HLGHJJHU��UHQGH�SRVVLELOH�WDOH�LQL]LR�q�UDSSUHVHQWDWR�GDOOD�%HN�P-

merung, una sorta di contromovimento che si dirige dalla parte opposta rispetto alla tendenza innata GHOO¶(VVHUFL�D�©VFDGHUH�DO�PRQGRª�H�D�LQWHUSUHWDUVL�VXOOD�EDVH�GL�HVVR��©/¶HVSHULHQ]D�IRQGDPHQWDOH�GHOOD�³SUHRFFXSD]LRQH´�>%HN�PPHUXQJ@�DVVXPH�FRVu�OD�YDOHQ]D�GL�LQGLFDUH�OD�PRWLYD]LRQH�GHO�PRYLPHQWR�SHU�FXL�OD�¿ORVR¿D�VL�LVWLWXLVFH�LQ�XQ�UDSSRUWR�GL�ULYROJLPHQWR�ULVSHWWR�DOOD�WHQGHQ]D�GD�FXL�OD�YLWD�q�HVVHQ]LDOPHQWH�DQLPDWD��RYYHUR�DOOD�VXD�LQFOLQD]LRQH�D�FDGHUH�QHOOH�VLJQL¿FDQ]H�RJJHWWLYH�GHO�PRQGR�FLUFRVWDQWH�H�DG�LQWHUSUHWDUVL�DOOD�OXFH�ULÀHVVD�GL�TXHVWH��+HLGHJJHU�VHPEUD�FRVu�LQVHULUH�LO�SUREOHPD�KXVVHUOLDQR�GL�XQ�LQL]LR�UDGLFDOH�GHO�¿ORVRIDUH�DOO¶LQWHUQR�GL�XQD�RQWRORJLD�GHOO¶HVVHUH�GHOOD�YLWD�IDWWL]LD�H�GHOOH�VXH�³PRWLOLWj´�GL�IRQGRª��5��/D]]DUL��2QWRORJLD della fatticità. Prospettive sul giovane Heideg-

ger (Husserl, Dilthey, Natorp, /DVN���)UDQFR�$QJHOL��0LODQR�������S��������3HU�TXDQWR�ULJXDUGD�(VVHUH�e tempo, risulta molto interessante la tesi secondo cui il ruolo precedentemente assunto dalla %HNXP-

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Gla situazione emotiva eminente dell’angoscia consente all’esserci di prendere le distanze da FLDVFXQD�ORJLFD�SUHVWDELOLWD�H�GD�RJQL�SRVVLELOH�LPSRVWD]LRQH�FKH�VL�IRQGL�VXO�VHQVR�VELDGLWR�GHOOD�WUDVPLVVLRQH�LPSURSULD�WLSLFD�GHO�³VHQWLWR�GLUH´��H�FKH�QRQ�IDFFLD�L�FRQWL�FRQ�LO�FRQWHVWR�RULJLQDULR�GL�VLJQL¿FDWLYLWj��RYYHUR�FRQ�OD�IDWWLFLWj�GHOO¶HVLVWHQ]D��H�GHOOH�HVLVWHQ]H��FKH�L�VL-JQL¿FDWL�SRVVRQR�SRUWDUH�DG�HVSUHVVLRQH�,O�IDWWR�FKH�WDOH�SUHVD�GL�GLVWDQ]D�GD�SDUWH�GHOO¶HVVHUFL�QRQ�VLD�Qp�YRORQWDULD�Qp�FRQVDSHYR-

OH��VH�SHU�FRQVDSHYROH�VL�LQWHQGH�O¶DIIHUUDPHQWR�FKLDUR�H�GLVWLQWR�GHOOD�VWHVVD�VLWXD]LRQH�HPR-WLYD��DLXWD�D�FRPSUHQGHUH�OD�SRWHQ]D�VWUDQLDQWH�H�GHVWDELOL]]DQWH�SURSULD�GHOO¶DQJRVFLD��QHOOD�SURVSHWWLYD�KHLGHJJHULDQD��LQIDWWL��HVVD�LVROD�O¶HVVHUFL�IDFHQGR�Vu�FKH�TXHVW¶XOWLPR�SHUGD�RJQL�DSSLJOLR�QHL�FRQIURQWL�GHOO¶DELWXDOH�GLPHQVLRQH�VLJQL¿FDWLYD��JOL� LPSHGLVFH�GL�XWLOL]]DUH� OH�QRUPDOL�JULJOLH�LQWHUSUHWDWLYH�H�QRQ�JOL�FRQVHQWH�GL�FRPSUHQGHUVL�D�SDUWLUH�GD�HVVH��$WWUDYHUVR�l’angoscia e il conseguente senso di spaesamento, l’esserci scopre se stesso come instabile H�LQGHWHUPLQDWR��HVVR�QRQ�WURYD�GH¿QL]LRQL�LQ�JUDGR�GL�FRJOLHUH�LO�VXR�HVVHUH�FRVWDQWHPHQWH�trascendente nella modalità del 6HLQN|QQHQ��©SRWHU�HVVHUHª���,Q�WDO�PRGR��OD�UDGLFDOLWj�GHOOD�GLIIHUHQ]D�WUD�LO�PRGR�GL�HVVHUH�GHOO¶HVLVWHQ]D�H�OH�PRGDOLWj�

dell’utilizzabilità e della semplice presenza diviene accessibile all’esserci stesso e, come tale, non solo rende possibile l’accesso a nuovi orizzonti di senso, ma si rivela essere la con-GL]LRQH�GL�SRVVLELOLWj�SHU�XQ¶LQWHUSUHWD]LRQH�XOWHULRUH�H�SL��HVSOLFLWD�GL�TXHO�PRGR�GL�HVVHUH�FKH��LQ�SULPD�EDWWXWD��ULVXOWD�DOO¶HVVHUFL�FRVu�ORQWDQR�H�FRVu�DOWUR�GD�Vp��,O�VHQVR�VELDGLWR�FKH�QRUPDOPHQWH�VL�DWWULEXLVFH�DOO¶HQWH�QHOOD�VXD�WRWDOLWj�VSURIRQGD�QHOO¶LQTXLHWDQWH�LQVLJQL¿FD-WLYLWj��O¶HVVHUFL�VFRSUH�OD�SRVVLELOLWj�GL�ROWUHSDVVDUH�OD�SURSULD�SURVSHWWLYD�LQ�GLUH]LRQH�GL�XQD�VLWXD]LRQH�HUPHQHXWLFD�DOWUD��1HO������GL�(VVHUH�H� WHPSR�+HLGHJJHU�DIIURQWD� OD�TXHVWLRQH�FRPH�VHJXH��

&Lz�GDYDQWL�D�FXL�O¶DQJRVFLD�q�WDOH��q�QXOOD�GL�XWLOL]]DELOH�QHO�PRQGR��0D�TXHVWR�QXOOD�GL�XWLOL]]DELOH��O¶XQLFR�FKH�LO�GLVFRUVR�SUHYHJJHQWH�TXRWLGLDQR�FRPSUHQGH��QRQ�q�DIIDWWR�XQ�QXOOD�WRWDOH��,O�QXOOD�GL�XWLOL]]DELOLWj�VL�IRQGD�QHO�³TXDOFRVD´�GL�DVVROXWDPHQWH�RULJLQDULR��QHO�mondo��0D�TXHVWR��GD�SDUWH�VXD��DSSDUWLHQH��RQWRORJLFDPHQWH�HG�HVVHQ]LDOPHQWH��DOO¶HVVHUH�GHOO¶(VVHUFL�LQ�TXDQWR�HVVHUH�QHO�PRQGR��6H�GXQTXH�LO�GDYDQWL�D�FKH�GHOO¶DQJRVFLD�q�LO�QXOOD��FLRq�LO�PRQGR�LQ�TXDQWR�WDOH��QH�YLHQH��ciò dinanzi a cui l’angoscia è tale, è l’essere-nel-mondo stesso

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La critica carnapiana al concetto di nulla come privo di senso muove da presupposti che QRQ�FROJRQR�LO�VHQVR�DXWHQWLFR�GHO�QXOOD�FRPH�©QXOOD�GL�XWLOL]]DELOHª�� LO�TXDOH�VL�GLIIHUHQ-zia radicalmente da un nulla totale o da un nulla assoluto, inteso come vuoto e come mera PDQFDQ]D�G¶HVVHUH�� OXQJL�GDO�FRVWLWXLUVL� LQ�RSSRVL]LRQH�DOO¶HVVHUH�� LO�QXOOD��QHO�SHQVLHUR�GL�

merüng venga successivamente svolto dalla particolare situazione emotiva dell’angoscia (Angst���©$�QRL�VHPEUD�FKH�OD�IXQ]LRQH�GHOOD�%HN�PPHUXQJ��GL�FRVWLWXLUH�QHOOD�YLWD�VWHVVD�O¶LQL]LR�GHO�¿ORVRIDUH��VLD�VXFFHVVLYDPHQWH�ULDVVRUELWD�GDO�IHQRPHQR�GHOO¶³DQJRVFLD´��>«@�O¶DQJRVFLD�FRVWLWXLVFH�LQIDWWL�XQD�schiusura privilegiata dell’essere-nel-mondo, nella misura in cui singolarizza l’esserci e lo toglie dallo VFDGLPHQWR��(VVD�UHDOL]]D�VXO�SLDQR�GHOOD�GLQDPLFD�HPRWLYD�GHO�³WURYDUVL´�>%H¿QGOLFKNHLW@�GHOO¶HVVHUFL�TXHOOD�FRQYHUVLRQH�PHWRGLFD�DOOD�¿ORVR¿D��FKH�QHOOD�IHQRPHQRORJLD�KXVVHUOLDQD�HUD�ULVHUYDWD�DOO¶epo-

ché, intesa come un atto di libertà immotivato dal punto di vista mondano, e che nelle sue prime lezioni +HLGHJJHU�VSRVWDYD�VXO�SLDQR�GHOOD�ULFHUFD�GL�XQ¶HVSHULHQ]D�IRQGDPHQWDOH�GHOOD�YLWD�IDWWL]LDª��LYL��S�������

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+HLGHJJHU�� VL�PDQLIHVWD� FRPH�XQ�PRGR�G¶HVVHUH� IRQGDPHQWDOH��RYYHUR�FRPH� OD�SHFXOLDUH�PRGDOLWj�G¶HVVHUH�GL�TXHOO¶HQWH�GHO�WXWWR�SDUWLFRODUH�FKH�VL�GLVWLQJXH�GDJOL�DOWUL�HQWL�SURSULR�perché trascende costantemente ogni contenuto e ogni mera sussistenza, e si determina come SURJHWWR�JHWWDWR�H�GHLHWWR�

Quello che Carnap non può accettare è che non solo tale nulla non consente di essere VFLVVR�GDOOD�GLPHQVLRQH�XPDQD�FXL�RJQL�LQGDJLQH�¿ORVR¿FD��LQ�TXDQWR�WDOH��QRQ�SXz�QRQ�UH-OD]LRQDUVL�PD��DG�XQ�OLYHOOR�SL��SURIRQGR��HVVR�VL�PDQLIHVWD�FRPH�OD�FRQGL]LRQH�GL�SRVVLELOLWj�GL�RJQL�XOWHULRUH�LQWHUSUHWD]LRQH�GHO�QXOOD��LQFOXVD�OD�SURSULD��VHFRQGR�OD�TXDOH�HVVR�ULVXOWD�LQ-VHQVDWR�SRLFKp�QRQ�FRUULVSRQGH�D�GDWL�GL�IDWWR�GHOO¶HVSHULHQ]D�H�SRLFKp�FRQWUDGGLFH�OH�UHJROH�GL�TXHOOD�ORJLFD�VX�FXL�VL�IRQGD�OD�SURSULD�DQDOLVL���

Seguendo i risultati dell’analitica esistenziale, condotta in (VVHUH�H�WHPSR, emerge come LO�³QXOOD�GL�XWLOL]]DELOH´�QRQ�q�DOWUR�FKH�LO�PRGR�GL�HVVHUH�GHOO¶HVVHUFL�VWHVVR��RYYHUR�TXHOO¶DW-teggiamento originariamente pratico da cui l’osservazione teoretica e oggettivante scaturisce FRPH�PRGDOLWj�GHULYDWD��7DOH�GLPHQVLRQH�HPHUJH�DWWUDYHUVR�LO�GLOHJXDUH�GHOOD�WRWDOLWj�GHOO¶HQ-te��, ovvero nel momento in cui l’esserci si sente minacciato da un certo modo di essere FKH�QRQ�FRUULVSRQGH�Qp�DOO¶XWLOL]]DELOLWj�Qp�DOOD�VHPSOLFH�SUHVHQ]D��3URSULR�D�TXHVWR�SXQWR�O¶HVVHUFL�DYYHUWH�OD�SUHVHQ]D�GL�XQ�PRGR�GL�HVVHUH�DOWUR�GD�TXHOOR�FKH��¿QR�D�TXHO�PRPHQWR��DYHYD�FRQVLGHUDWR�HVVHUH�LO�SURSULR��HVVR�VFRSUH�O¶LQGHWHUPLQDWH]]D�©GHO�QXOOD�H�GHOO¶LQ�QHV-VXQ�OXRJRª�FRPH�OD�PRGDOLWj�G¶HVVHUH�SHFXOLDUH�GHO�SURSULR�HVVHUH�QHO�PRQGR�/D�WRQDOLWj�HPRWLYD�GHOO¶DQJRVFLD�ULYHVWH�SHUWDQWR�XQ�UXROR�IRQGDPHQWDOH��LQ�TXDQWR�HVVD�

va a riprendere l’esserci dalla sua tendenza ad immedesimarsi con l’ente utilizzabile e con OD�PHUD�VXVVLVWHQ]D��(VVD�ID�Vu�FKH�OD�VLFXUH]]D�GL�FLz�FKH�q�ULWHQXWR�RYYLR�H�OD�IDPLOLDULWj�FRQ�XQD�GHWHUPLQDWD�LQWHUSUHWD]LRQH�GHOO¶HVVHUH�VSURIRQGLQR�QHOO¶LQVLJQL¿FDWLYLWj��ODVFLDQGR�all’esserci la possibilità di interpretarsi a partire da se stesso ed impedendogli di assumere in modo acritico un pre-possesso, una pre-visione ed una pre-cognizione temporaneamente GRPLQDQWL��$�GLIIHUHQ]D�GHO�QXOOD�FRPH�SVHXGRFRQFHWWR��LO�QXOOD�LQWHVR�LQ�VHQVR�KHLGHJJHULDQR�VIXJ-

JH� DOO¶DQDOLVL� FDUQDSLDQD� SRLFKp� TXHVWD� PXRYH� GDOO¶LQWHUSUHWD]LRQH� GHOO¶HVVHUH� FRPH� FLz�FKH�VXVVLVWH�H�FKH��PDQWHQHQGRVL�SUHVHQWH�H�GLVSRQLELOH��SXz�HVVHUH�FRQWHPSODWR��GH¿QLWR�H�VXFFHVVLYDPHQWH�VRWWRSRVWR�D�FULWHUL�HPSLULFL�GL�YHUL¿FD]LRQH��/¶DWWHJJLDPHQWR�RVVHUYDWLYR�RJJHWWLYDQWH��GDO�TXDOH�VFDWXULVFH�TXHOOD�FKH�+HLGHJJHU�LQGLFD�FRPH�OD�FRQFH]LRQH�WHFQLFR�VFLHQWLVWLFD�GHO�OLQJXDJJLR��FRPSUHQGH�O¶HVVHUH�LQ�TXHVWD�SUHFLVD�PDQLHUD�H��GL�FRQVHJXHQ]D��QRQ�SXz� LQFRQWUDUH� LO�QXOOD�QHOOD�PRGDOLWj�GHO�QXOOD�GL�XWLOL]]DELOH�SXU�HVVHQGR�� LQ�TXDQWR�DWWHJJLDPHQWR�GHULYDWR��GD�TXHOOR�VFDWXUHQWH��

�� 3URSULR�SHUFKp�ULWHQJR�FKH�&DUQDS�H�+HLGHJJHU�PXRYDQR�GD�SUHVXSSRVWL�UDGLFDOPHQWH�GLYHUVL�LQ�GL-UH]LRQH�GL�¿QL�DOWUHWWDQWR�GLIIHUHQWL��PL�WURYR�LQ�GLVDFFRUGR�FRQ�TXDQWR�DIIHUPD�6WRQH�UHODWLYDPHQWH�DG�XQD�FRPXQDQ]D�GL�VFRSL�WUD�LO�SHQVLHUR�GL�&DUQDS�H�TXHOOR�GL�+HLGHJJHU�L�TXDOL��VHFRQGR�WDOH�LQ-terpretazione, starebbero entrambi reagendo in modo simile ad un comune EDFNJURXQG� LQWHOOHWXDOH��Stone sostiene inoltre che Carnap avesse compreso bene il metodo heideggeriano e che, ritenendolo QRQ�FRUUHWWR��FULWLFDVVH�+HLGHJJHU�LQ�TXDQWR�FUHGHYD�FKH�TXHVW¶XOWLPR�VWHVVH�SRUWDQGR�DYDQWL�LQ�PRGR�logicamente scorretto il loro comune obiettivo che, secondo Stone, coinciderebbe con una critica alla IHQRPHQRORJLD�KXVVHUOLDQD��&IU��$��6WRQH��Heidegger and Carnap on the overcoming of metaphysics, LQ�6��0XOKDOO��Martin Heidegger��$VKJDWH�SXEOLVKLQJ��$OGHUVKRW�±�%XUOLQJWRQ�������SS�����������

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GHOO¶HVVHUFL�H��FRVD�DQFRU�SL��FDULFD�GL�FRQVHJXHQ]H��QRQ�WHQHU�FRQWR�GHO�WUDWWR�IRQGDPHQWDOH�FKH�GLVWLQJXH�O¶HVVHUFL�GD�RJQL�DOWUR�HQWH��LO�VXR�HVVHUH�FRVWLWXWLYDPHQWH�WUDVFHQGHQWH�H�GXQ-TXH�LO�VXR�HVVHUH�LUULGXFLELOH�DOOD�PHUD�VXVVLVWHQ]D��,O�WHQWDWLYR�FDUQDSLDQR�GL�ULGXUUH�OD�TXHVWLRQH�GHO�QXOOD�D�PHUR�SVHXGRSUREOHPD�VL�VFRQWUD�

con la potenza destabilizzante di tale dimensione e con l’originarietà che Heidegger le attri-EXLVFH�ULVSHWWR�D�FLDVFXQD�RSHUD]LRQH�ORJLFD�GHWHUPLQDWD��(PHUJH�LQ�WDO�PRGR��DWWUDYHUVR�LO�GLIIHULUH�UDGLFDOH�GHL�SRVVLELOL�RUL]]RQWL�GL�VHQVR��FRPH�OD�SRVVLELOLWj�GL�FRQVLGHUDUH�R�GL�QRQ�considerare il nulla, nella modalità del nulla esistenziale, determini situazioni interpretative HVVHQ]LDOPHQWH�GLIIHUHQWL�H��SHU�PROWL�DVSHWWL��LQFRPSDWLELOL��

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