Oltre il sistema dell’indifferenza. Eredità di Schelling e semantica della fuga nel pensiero di Heidegger.

This work’s aim is to verify the presence of the problem of the system in Heidegger’s philosophy. The underlying hypothesis is that the problematic quality of this subject remains present in his philosophy throughout, but that the terms used to investigate it change greatly in time. This dissertation presents the destructuring path of Heidegger’s idea of the system, and aims to link together the author’s few thematic considerations on the matter into a broader idea; this idea acquires a destructuring quality especially during the 1930’s and 1940's and has as its goal a complete new founding of Heidegger's philosophy and of his idea of experience. In the first part of this study we have analysed in detail Heidegger’s notes and lectures that deal with his interpretation of Schelling’s philosophy, although the main subject of this work is not a parallel between Heidegger and Schelling. This choice has been made based on two fundamental reasons: the first is the specificity of Schelling’s philosophy which could be interpreted as a long meditation on the theme of the system; the second reason is linked to Heidegger’s writings on Schelling, that’s mainly where the author discusses the theme of the system. The aim of this dissertation is not to verify whether Heidegger’s interpretation of Schelling philosophy is correct, but rather to explain the comparison between Schelling’s work and Heidegger’s as the occasion where the latter reflects upon the themes of the system, freedom and being. In the second part we have delved into the concept of the «Destruktion» of the idea of the system, following the destruction of its founding and constituting elements. This is achieved through linking the idea of the system to the ontological question (as presented in Being and Time); afterwards we take into consideration the “historical moments” which are fundamental to the system: the moment when the idea of a transcendental system enters philosophy, that is Immanuel Kant’s transcendental theory, and the moment when this system is violently criticised, in Frederich Nietzsche’s work. This retreading unveils the problematic subject of the system as the question of the comprehension of the totality of the being: this is still potentially important with regards to the fundamental ontological question. The solution to this question - namely the system - is revealed as substantially founded on the transcendental faculty of subjectivity which Kant called «transcendental imagination [transzendentale Einbildungskraft]», a concept that is also present in Nietzsche’s philosophy as the fundament of the understanding of being. The third and final part aims to retread the terminology and the criteria relevant to Heidegger’s idea of the system. We start by introducing broadly Heidegger’s philosophy in the decade 1930s: it is described as a philosophy that «complies to the history of Being [seynsgeschichtlich]». This term describes a philosophy that is not based on the existential ek-static structure of being, but on the un-covering of Being as history. We then try to delve into the way in which Heidegger sets the basic terms of his “systematic” philosophy - although his philosophy cannot be defined as a system anymore at this point. The idea of the well-known “Heidegger’s architectonic” can be seen in the use of the term Fuge and of other terms belonging to the same semantic field. We analyse the etymology of this term in order to trace back the different meanings of the word: these meanings must have been clear to Heidegger whenever he used the term Fuge. This etymological analysis has led us to identify two semantic areas wherein we can classify the different meanings of the terms we have taken into account and which are linked to two different roots. The first is the German root of the word Fuge: it derives from the verb fügen and means “to link”, “to join”; the second root is Latin: it derives from the verb fugio, fugere and means “to escape”, “to avoid”. In the final part of this text we analyse the meaning that Hidegger gives to the word Fuge. First of all, we take into account the juxtaposition between the terms Fuge and δίκη that Heidegger himself presents in his studies on Anaximander – considered as the first among Greek philosophers. In these studies, the terms Fug and Unfug are used as the translation of the Greek terms δίκη and ἀδικὶα; the dichotomy between these Greek words, in Heidegger’s opinion, corresponds to that between Grund and Existenz in Schelling's Philosophische Untersuchungen. The very last part consists in a further elaboration upon the idea of Fuge based on some texts found in Schwarzen Hefte. The most meaningful passage says: «The Fugue flies the Fugue». Its importance lies in the fact that in the Fugue hides a joining, a connection meant for man, but hidden as it “escapes” itself. The meaning of this term, based on both German and Latin roots, characterises a connection which escapes, a connection and a system that are specific to the totality of beings, but can never be revealed in the transparency of its manifestation, the same way in which the Being’s state of being is a difference and not a remaining presence or “indifference”.