¿Qué significa pensar?, según Heidegger. I.

Basado en mi participación en el Curso del Magister de Filosofía Heidegger de los 50 dirigido por el Prof. Dr. Cristóbal Holzapfel de la Facultad de Filosofía y Humanidades de la Universidad de Chile. Conferencia 1. Pensamos cuando nos interrogamos sobre nuestro ser histórico esencial. Pensar hace visible el fundamento original del ser que somos y lo deja atrás. O sea, pensar es hacer historia de esta manera peculiar. Si bien pensar es una capacidad que todos tenemos en tanto que seres humanos, ejercemos esta facultad - de la misma manera que cualquier otra capacidad humana - solamente cuando algo nos inclina a usarla; esto es, pensamos sólo si algo nos da que pensar. Conferencia 2. Los seres humanos de hoy no estamos pensando. Esto puede sonar arbitrario en un mundo en el cual progresan las ciencias de todo tipo, naturales, sociales, socológicas etc., y también las ciencias aplicadas de todo tipo, en especial la logística y la administración. Pero las ciencias no se interrogan sobre nuestro ser esencial, las ciencias se interrogan sobre lo que "está ahí". La física no se interroga con los métodos de la física sobre lo que constituyen los fenómenos físicos, no corresponde a las matématicas investigar matemáticamente sobre lo que constituye lo matemático, la sicología toma lo sicológico como algo dado antes de empezar a estudiar lo sicológico. En este sentido, podemos decir que las ciencias no piensan. Esto no quiere decir nada negativo; por el contrario, las ciencias saben mucho más que el pensar. Ellas acumulan conocimientos sobre el mundo que "está ahí". Pensar, por el contrario, no acumula conocimientos, solamente se interroga por el origen del mundo que "está ahí". Conferencia 3. No pensamos porque la memoria de nuestro ser histórico esencial fué expulsada desde el inicio de la historia. No podemos interrogarnos sobre este olvido precisamente por el hecho que fue olvidado. Hemos entrado en la historia expulsando de la memoria el ser originario que abrió esta historia. Debido a este olvido, no estamos pensando. Este olvido de lo que nos origina esencialmente, esta expulsión de la memoria del fundamento de nuestra esencial manera de ser histórica, constituye una peculiar manera que tenemos los seres humanos de vincularnos con la historia. Conferencia 4. Este olvido no es una ausencia que se nos manifieste como algo que falta . Más bien, él se manifiesta positivamente. No pensamos porque pensamos que pensamos, ya que pensamos que pensar consiste en hacer representaciones de ideas en la mente; y eso es algo que todos sabemos hacer, y hacemos permanentemente. No estamos pensando porque el olvido nos hace pensar que si estamos pensando. No sólo hemos olvidado el ser originario que abrió nuestra historia sino que hemos olvidado que lo hemos olvidado: constituye un punto ciego.
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