<?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>1665-1200</journal-id>
<journal-title><![CDATA[Tópicos del Seminario]]></journal-title>
<abbrev-journal-title><![CDATA[Tóp. Sem]]></abbrev-journal-title>
<issn>1665-1200</issn>
<publisher>
<publisher-name><![CDATA[Benemérita Universidad Autónoma de Puebla, Seminario de Estudios de la Significación]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S1665-12002023000100070</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[La imposibilidad contemporánea del asombro y el sentido del espanto en Martin Heidegger]]></article-title>
<article-title xml:lang="en"><![CDATA[The Contemporary Impossibility of Astonishment and the Sense of Dread in Martin Heidegger]]></article-title>
<article-title xml:lang="fr"><![CDATA[L'impossibilité contemporaine de l'étonnement et du sentiment de stupeur chez Martin Heidegger]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Pineda Saldaña]]></surname>
<given-names><![CDATA[César Alberto]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Benemérita Universidad Autónoma de Puebla  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Mexico</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>06</month>
<year>2023</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>06</month>
<year>2023</year>
</pub-date>
<numero>49</numero>
<fpage>70</fpage>
<lpage>88</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_arttext&amp;pid=S1665-12002023000100070&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_abstract&amp;pid=S1665-12002023000100070&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_pdf&amp;pid=S1665-12002023000100070&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen Este artículo busca explicar, desde una perspectiva fenomenológica, a qué se refiere Heidegger cuando afirma, en los Aportes a la filosofía, que el asombro es el temple anímico fundamental del primer comienzo, y que el espanto (Entsetzen, Schrecken) lo es con respecto al otro comienzo. Además, se plantea la tesis de que el asombro, en su pleno sentido filosófico, se ha vuelto un temple afectivo prácticamente imposible en nuestra época, tomando como punto de partida el siguiente argumento: si se define provisionalmente al asombro como una suspensión de la referencialidad cotidiana con respecto a las cosas, y por otro lado se considera que el mundo actual está configurado por robustas redes de información y conocimiento, cuya sobreabundancia apunta a una referencialidad plena, difícilmente puesta en duda, entonces se puede considerar la posibilidad de que la suspensión referencial implicada en el asombro sea no solo improbable, sino incluso innecesaria y superflua, pues el sentido y funcionamiento de las cosas tiende a estar más asegurado que nunca; con todo ello queda en entredicho también la pertinencia y la posibilidad misma de la filosofía. La constatación de esta imposibilidad, entre otras cosas, puede apuntar al surgimiento de un espanto fundamental, de carácter filosófico.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract This article seeks to explain, from a phenomenological perspective, what Heidegger means when he states, in the Contributions to Philosophy, that astonishment is the fundamental affective temper of the first beginning, and that fright (Entsetzen, Schrecken) is the fundamental affective temper of the other beginning. Furthermore, the thesis is put forward that wonder, in its full philosophical sense, has become a practically impossible affective temper in our time, taking the following argument as a starting point: if astonishment is provisionally defined as a suspension of everyday referentiality with respect to things, and on the other hand it is considered that today's world is configured by robust networks of information and knowledge, whose overabundance points to a full referentiality, hardly questionable, then one can consider the possibility that the referential suspension implied in astonishment is not only improbable, but even unnecessary and superfluous, since the meaning and functioning of things tends to be more assured than ever; with all this, the very relevance and possibility of philosophy itself is also called into question. The realization of this impossibility, among other things, may point to the emergence of a fundamental fear, of a philosophical nature.]]></p></abstract>
<abstract abstract-type="short" xml:lang="fr"><p><![CDATA[Résumé Cet article cherche à expliquer, dans une perspective phénoménologique, ce que Heidegger veut dire lorsqu'il affirme, dans les Contributions à la philosophie, que l'étonnement est le tempérament affectif fondamental du premier commencement, et que l'effroi (Entsetzen, Schrecken) est le tempérament affectif fondamental de l'autre commencement. En outre, la thèse est avancée que l'émerveillement, dans son plein sens philosophique, est devenu un tempérament affectif pratiquement impossible à notre époque, en prenant comme point de départ l'argument suivant : si l'étonnement est provisoirement défini comme une suspension de la référentialité quotidienne à l'égard des choses, et que l'on considère d'autre part que le monde d'aujourd'hui est configuré par de solides réseaux d'information et de connaissance, dont la surabondance indique une pleine référentialité difficile à remettre en question, alors on peut envisager la possibilité que la suspension référentielle impliquée dans l'étonnement soit non seulement improbable, mais même inutile et superflue, puisque le sens et le fonctionnement des choses tendent à être plus assurés que jamais. Cela remet également en question la pertinence et la possibilité même de la philosophie. La prise de conscience de cette impossibilité, entre autres, peut laisser entrevoir l'émergence d'une crainte fondamentale et philosophique.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[Fenomenología]]></kwd>
<kwd lng="es"><![CDATA[hermenéutica]]></kwd>
<kwd lng="es"><![CDATA[temple anímico]]></kwd>
<kwd lng="en"><![CDATA[Phenomenology]]></kwd>
<kwd lng="en"><![CDATA[hermeneutics]]></kwd>
<kwd lng="en"><![CDATA[soul temperament]]></kwd>
<kwd lng="fr"><![CDATA[phénoménologie]]></kwd>
<kwd lng="fr"><![CDATA[herméneutique]]></kwd>
<kwd lng="fr"><![CDATA[tempérament de l&#8217;âme]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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