The first hour of the lecture was devoted to Hyppolite's Hegel-Heidegger relationship. The central point: the distinction between discourse on being and discourse of being. Hegel's absolute Spirit and Being require the human being - the Da-sein - to "say" themselves.
From the question of logic to the question of language: the shift described by Hyppolite can also be seen in Heidegger. To illustrate this point, we recalled the turning point of 1934 and the status of the "lecture on Logic" of the 1934 summer semester in Freiburg in Heidegger's self-interpretation. We then noted the proximity of the theses of Logic and Existence to those of Vom Wesen der Wahrheit. From there, we returned to Foucault, asking three questions:
- What, from the Foucauldian readings of the 50s, articulated around the "Corbin-Koyré moment" and the "Hyppolite moment", has passed into the rest of his work?
- To what extent?
- To what extent?
To answer these questions, we felt it necessary to carefully define the corpus of inquiry. For Foucault, the Leçons sur la volonté de savoir (Lectures on the Will to Know), the first cycle of lectures given at the Collège de France in 1970-71, which set up the opposition between Aristotle and sophistry, should be privileged, as this is where the Nietzschean dimension of Foucault's thought unfolds. For Heidegger, almost the entire corpus must be considered. The confrontation between Foucault's history of truth and Heidegger's history of Being/Estre on the question of the relationship to medieval thought implies taking up for itself the question of Heidegger's evolution. As 2017's lessons could not embrace both Foucault and Heidegger, it was announced that those of the coming weeks would be devoted exclusively to Heidegger on a theme entitled: "From deconstruction to the history of Being/Estre". We began with a brief history of "deconstruction". We recalled the role of Derrida (from Grammatologie to Corona vitae) and Granel, taking up the "Heideggerian words" of Destruktion andAbbau, then moved on to Heidegger. We began with a presentation of the Gesamtausgabe 's quadripartite plan , drawing up an Inventory of the 16 texts making up the "first part"(Veröffentlichte Schriften 1910-1976), which contains the totality of Foucauldi's first-hand readings. We then set the general framework by reading the manifesto of "destruction": §6 of Sein und Zeit, containing the programmatic statement of the "task of a destruction of the history of ontology", completed by §18, with the announcement of a "phenomenological destruction of the cogito sum ", and §21, intimating a "phenomenological destruction" and a "hermeneutic discussion of the Cartesian ontology of the 'world'". With this horizon in place, we began a detailed examination of "deconstruction" before Sein und Zeit, the bulk of the corpus being the lectures collected in the second part of the Gesamtausgabe(Vorlesungen 1919-1944).
