Translated by Pete Ferreira
In any case, despite this critical observation, at this time, Heidegger's confrontation with Aristotle is dominated by an effort to appropriate for himself in a positive sense the fundamental determinations of Aristotelian ontology, and in particular Aristotle's understanding of the phenomenon of truth, for use in the analysis of the structural features of being-there. The way in which Heidegger pulls off in a positive way this recovery and this re-appropriation of Aristotle emerges with particular clarity during the following semester (1925/26), now published as Logic. The Question of Truth14.
The first part of the course is the interpretation of Aristotle, in which Heidegger analyzes "the problem of truth at the decisive beginning of philosophical logic" and also "the roots of traditional logic." The basic aim, which guides the course of the research, is to grasp the original site of truth and to determine by virtue of this grasping the fundamental structure of the λόγος. As you know, this is a task to which Heidegger committed the central paragraphs of Being and Time (especially in §§ 7 B, 33, 44), where it is addressed and resolved in the context of the existential analytic. Whereas in the magnum opus, the direct interpretation of the Aristotelian texts is pushed into the background to make room for the development and treatment of the problem itself, during the 1925/26 course that proportion is reversed, and the confrontation with Aristotle is documented in its original amplitude.
14 Logik. Die Frage nach der Wahrheit. Marburger Vorlesung Wintersemester 1925/26, ed. W. Biemel, Klostermann, Frankfurt a. M. 1976 (GA 21). On the issues in this course, see M. Bonola, Verità e interpretazione nello Heidegger di “Essere e Tempo”, Filosofia, Torino 1983; G. Sagar, Fenomenologia ed ermeneutica tra Edmund Husserl e Martin Heidegger, Levante, Bari, 1983 pp. 141-178. See also A. Fabris, Logica ed ermeneutica. Interpretazione di Heidegger, Ets, Pisa 1982, pp. 25-68.