The Tradition via Heidegger: An Essay on the Meaning of Being in the Philosophy of Martin Heidegger

HEIDEGGER, MARTIN
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This state of Being does not arise just because some entity is present-at-hand outside of Dasein and meets up with it. As this passage makes clear, the Being-in dimension of Being-in-the-world cannot be thought of as a merely spatial relation in some sense that might be determined by a GPS device, since Dasein is never just present-at-hand within the world in the way demanded by that sort of spatial in-ness.

Heidegger sometimes uses the term dwelling to capture the distinctive manner in which Dasein is in the world. To dwell in a house is not merely to be inside it spatially in the sense just canvassed. Rather, it is to belong there, to have a familiar place there. It is in this sense that Dasein is essentially in the world. Heidegger will later introduce an existential notion of spatiality that does help to illuminate the sense in which Dasein is in the world.

So now, what is the world such that Dasein essentially dwells in it? The German term Bewandtnis is extremely difficult to translate in a way that captures all its native nuances for discussion, see Tugendhat ; thanks to a reviewer for emphasizing this point. Crucially, for Heidegger, an involvement is not a stand-alone structure, but rather a link in a network of intelligibility that he calls a totality of involvements.

Take the stock Heideggerian example: the hammer is involved in an act of hammering; that hammering is involved in making something fast; and that making something fast is involved in protecting the human agent against bad weather. Such totalities of involvements are the contexts of everyday equipmental practice.

As such, they define equipmental entities, so the hammer is intelligible as what it is only with respect to the shelter and, indeed, all the other items of equipment to which it meaningfully relates in Dasein's everyday practices. And this radical holism spreads, because once one begins to trace a path through a network of involvements, one will inevitably traverse vast regions of involvement-space.

Thus links will be traced not only from hammers to hammering to making fast to protection against the weather, but also from hammers to pulling out nails to dismantling wardrobes to moving house. This behaviour will refer back to many other behaviours packing, van-driving and thus to many other items of equipment large boxes, removal vans , and so on. The result is a large-scale holistic network of interconnected relational significance. Such networks constitute worlds, in one of Heidegger's key senses of the term—an ontical sense that he describes as having a pre-ontological signification Being and Time Before a second key sense of the Heideggerian notion of world is revealed, some important detail can be added to the emerging picture.

Heidegger points out that involvements are not uniform structures. Thus I am currently working with a computer a with-which , in the practical context of my office an in-which , in order to write this encyclopedia entry an in-order-to , which is aimed towards presenting an introduction to Heidegger's philosophy a towards-this , for the sake of my academic work, that is, for the sake of my being an academic a for-the-sake-of-which.

The final involvement here, the for-the-sake-of-which, is crucial, because according to Heidegger all totalities of involvements have a link of this type at their base. This forges a connection between i the idea that each moment in Dasein's existence constitutes a branch-point at which it chooses a way to be, and ii the claim that Dasein's projects and possibilities are essentially bound up with the ways in which other entities may become intelligible.

This is because every for-the-sake-of-which is the base structure of an equipment-defining totality of involvements and reflects a possible way for Dasein to be an academic, a carpenter, a parent, or whatever. Moreover, given that entities are intelligible only within contexts of activity that, so to speak, arrive with Dasein, this helps to explain Heidegger's claim Being and Time that, in encounters with entities, the world is something with which Dasein is always already familiar. Finally, it puts further flesh on the phenomenological category of the un-ready-to-hand. Thus when I am absorbed in trouble-free typing, the computer and the role that it plays in my academic activity are transparent aspects of my experience.

But if the computer crashes, I become aware of it as an entity with which I was working in the practical context of my office, in order to write an encyclopedia entry aimed towards presenting an introduction to Heidegger's philosophy. And I become aware of the fact that my behaviour is being organized for the sake of my being an academic. So disturbances have the effect of exposing totalities of involvements and, therefore, worlds. At this point in the existential analytic, worldhood is usefully identified as the abstract network mode of organizational configuration that is shared by all concrete totalities of involvements.

We shall see, however, that as the hermeneutic spiral of the text unfolds, the notion of worldhood is subject to a series of reinterpretations until, finally, its deep structure gets played out in terms of temporality. Having completed what we might think of as the first phase of the existential analytic, Heidegger uses its results to launch an attack on one of the front-line representatives of the tradition, namely Descartes. This is the only worked-through example in Being and Time itself of what Heidegger calls the destruction Destruktion of the Western philosophical tradition, a process that was supposed to be a prominent theme in the ultimately unwritten second part of the text.

In stark contrast, Heidegger's own view is that Dasein is in primary epistemic contact not with context-independent present-at-hand primitives e. What is perhaps Heidegger's best statement of this opposition comes later in Being and Time. Dasein, as essentially understanding, is proximally alongside what is understood.

For Heidegger, then, we start not with the present-at-hand, moving to the ready-to-hand by adding value-predicates, but with the ready-to-hand, moving to the present-at-hand by stripping away the holistic networks of everyday equipmental meaning. It seems clear, then, that our two positions are diametrically opposed to each other, but why should we favour Heidegger's framework over Descartes'?

Heidegger's flagship argument here is that the systematic addition of value-predicates to present-at-hand primitives cannot transform our encounters with those objects into encounters with equipment. In other words, once we have assumed that we begin with the present-at-hand, values must take the form of determinate features of objects, and therefore constitute nothing but more present-at-hand structures.

And if you add more present-at-hand structures to some existing present-at-hand structures, what you end up with is not equipmental meaning totalities of involvements but merely a larger number of present-at-hand structures. Heidegger's argument here is at best incomplete for discussion, see Dreyfus , Wheeler The defender of Cartesianism might concede that present-at-hand entities have determinate properties, but wonder why the fact that an entity has determinate properties is necessarily an indication of presence-at-hand.

On this view, having determinate properties is necessary but not sufficient for an entity to be present-at-hand. More specifically, she might wonder why involvements cannot be thought of as determinate features that entities possess just when they are embedded in certain contexts of use. Consider for example the various involvements specified in the academic writing context described earlier. They certainly seem to be determinate, albeit context-relative, properties of the computer.

Of course, the massively holistic character of totalities of involvements would make the task of specifying the necessary value-predicates say, as sets of internal representations incredibly hard, but it is unclear that it makes that task impossible. So it seems as if Heidegger doesn't really develop his case in sufficient detail. However, Dreyfus pursues a response that Heidegger might have given, one that draws on the familiar philosophical distinction between knowing-how and knowing-that.

It seems that value-predicates constitute a form of knowing-that i. Given the plausible although not universally held assumption that knowing-how cannot be reduced to knowledge-that, this would explain why value-predicates are simply the wrong sort of structures to capture the phenomenon of world-embeddedness. In the wake of his critique of Cartesianism, Heidegger turns his attention to spatiality.

He argues that Dasein dwells in the world in a spatial manner, but that the spatiality in question—Dasein's existential spatiality—cannot be a matter of Dasein being located at a particular co-ordinate in physical, Cartesian space.

That would be to conceive of Dasein as present-at-hand, and presence-at-hand is a mode of Being that can belong only to entities other than Dasein. According to Heidegger, the existential spatiality of Dasein is characterized most fundamentally by what he calls de-severance , a bringing close. This is of course not a bringing close in the sense of reducing physical distance, although it may involve that. Heidegger's proposal is that spatiality as de-severance is in some way exactly how is a matter of subtle interpretation; see e. Given the Dasein-world relationship highlighted above, the implication drawn explicitly by Heidegger, see Being and Time is that the spatiality distinctive of equipmental entities, and thus of the world, is not equivalent to physical, Cartesian space.

Equipmental space is a matter of pragmatically determined regions of functional places, defined by Dasein-centred totalities of involvements e. For Heidegger, physical, Cartesian space is possible as something meaningful for Dasein only because Dasein has de-severance as one of its existential characteristics. Given the intertwining of de-severance and equipmental space, this licenses the radical view one that is consistent with Heidegger's prior treatment of Cartesianism that physical, Cartesian space as something that we can find intelligible presupposes equipmental space; the former is the present-at-hand phenomenon that is revealed if we strip away the worldhood from the latter.

Malpas forthcoming rejects the account of spatiality given in Being and Time. According to Malpas, then, equipmental space a space ordered in terms of practical activity and within which an agent acts presupposes a more fundamental notion of space as a complex unity with objective, intersubjective and subjective dimensions.

If this is right, then of course equipmental space cannot itself explain the spatial. A further problem, as Malpas also notes, is that the whole issue of spatiality brings into sharp focus the awkward relationship that Heidegger has with the body in Being and Time. Indeed, at times, Heidegger might be interpreted as linking embodiment with Thinghood. Here one might plausibly contain the spread of presence-at-hand by appealing to a distinction between material present-at-hand and lived existential ways in which Dasein is embodied. Unfortunately this distinction isn't made in Being and Time a point noted by Ricoeur , , although Heidegger does adopt it in the much later Seminar in Le Thor see Malpas forthcoming, 5.

What seems clear, however, is that while the Heidegger of Being and Time seems to hold that Dasein's embodiment somehow depends on its existential spatiality see e. Before leaving this issue, it is worth noting briefly that space reappears later in Being and Time —21 , where Heidegger argues that existential space is derived from temporality.

This makes sense within Heidegger's overall project, because, as we shall see, the deep structure of totalities of involvements and thus of equipmental space is finally understood in terms of temporality. Nevertheless, and although the distinctive character of Heidegger's concept of temporality needs to be recognized, there is reason to think that the dependency here may well travel in the opposite direction.

The worry, as Malpas forthcoming, 26 again points out, has a Kantian origin. If this is right, and if we can generalize appropriately, then the temporality that matters to Heidegger will be dependent on existential spatiality, and not the other way round. All in all, one is tempted to conclude that Heidegger's treatment of spatiality in Being and Time , and relatedly his treatment or lack of it of the body, face serious difficulties.

In searching for an alternative answer, Heidegger observes that equipment is often revealed to us as being for the sake of the lives and projects of other Dasein. One's immediate response to this might be that it is just false. After all, ordinary experience establishes that each of us is often alone. But of course Heidegger is thinking in an ontological register. Being-with Mitsein is thus the a priori transcendental condition that makes it possible that Dasein can discover equipment in this Other-related fashion.

And it's because Dasein has Being-with as one of its essential modes of Being that everyday Dasein can experience being alone. Being-with is thus the a priori transcendental condition for loneliness. He explains:. They are rather those from whom, for the most part, one does not distinguish oneself—those among whom one is too… By reason of this with-like Being-in-the-world, the world is always the one that I share with Others.

Being and Time —5. A piece of data cited by Dreyfus helps to illuminate this idea. Each society seems to have its own sense of what counts as an appropriate distance to stand from someone during verbal communication, and this varies depending on whether the other person is a lover, a friend, a colleague, or a business acquaintance, and on whether communication is taking place in noisy or quiet circumstances.

Such standing-distance practices are of course normative, in that they involve a sense of what one should and shouldn't do. And the norms in question are culturally specific. This explains the following striking remark. This all throws important light on the phenomenon of world, since we can now see that the crucial for-the-sake-of-which structure that stands at the base of each totality of involvements is culturally and historically conditioned.

The specific ways in which I behave for the sake of being an academic are what one does if one wants to be considered a good academic, at this particular time, in this particular historically embedded culture carrying out research, tutoring students, giving lectures, and so on. Worlds the referential context of significance, networks of involvements are then culturally and historically conditioned, from which several things seem to follow. First, Dasein's everyday world is, in the first instance, and of its very essence, a shared world.

Second, Being-with and Being-in-the-world are, if not equivalent, deeply intertwined. And third, the sense in which worlds are Dasein-dependent involves some sort of cultural relativism, although, as we shall see later, this final issue is one that needs careful interpretative handling. Critics of the manner in which Heidegger develops the notion of Being-with have often focussed, albeit in different ways, on the thought that Heidegger either ignores or misconceives the fundamental character of our social existence by passing over its grounding in direct interpersonal interaction see e.

From this perspective, the equipmentally mediated discovery of others that Heidegger sometimes describes see above is at best a secondary process that reveals other people only to the extent that they are relevant to Dasein's practical projects. Moreover, Olafson argues that although Heidegger's account clearly involves the idea that Dasein discovers socially shared equipmental meaning which then presumably supports the discovery of other Dasein along with equipment , that account fails to explain why this must be the case.

Processes of direct interpersonal contact e. The obvious move for Heidegger to make here is to claim that the processes that the critics find to be missing from his account, although genuine, are not a priori, transcendental structures of Dasein. If not, then Heidegger's notion of Being-with is at best an incomplete account of our social Being.

In effect, this is a reformulation of the point that Dasein is the having-to-be-open , i. Dasein's existence ek-sistence is thus now to be understood by way of an interconnected pair of three-dimensional unitary structures: thrownness-projection-fallen-ness and disposedness-understanding-fascination. As Dasein, I ineluctably find myself in a world that matters to me in some way or another. This is what Heidegger calls thrownness Geworfenheit , a having-been-thrown into the world. To make things less abstract, we can note that disposedness is the a priori transcendental condition for, and thus shows up pre-ontologically in, the everyday phenomenon of mood Stimmung.

According to Heidegger's analysis, I am always in some mood or other. Thus say I'm depressed, such that the world opens up is disclosed to me as a sombre and gloomy place. I might be able to shift myself out of that mood, but only to enter a different one, say euphoria or lethargy, a mood that will open up the world to me in a different way. For Heidegger, moods and disposedness are aspects of what it means to be in a world at all, not subjective additions to that in-ness. Here it is worth noting that some aspects of our ordinary linguistic usage reflect this anti-subjectivist reading.

Thus we talk of being in a mood rather than a mood being in us, and we have no problem making sense of the idea of public moods e. In noting these features of moods we must be careful, however. It would be a mistake to conclude from them that moods are external, rather than internal, states. Nevertheless, the idea that moods have a social character does point us towards a striking implication of Heidegger's overall framework: with Being-in-the-world identified previously as a kind of cultural co-embeddedness, it follows that the repertoire of world-disclosing moods in which I might find myself will itself be culturally conditioned.

Dasein confronts every concrete situation in which it finds itself into which it has been thrown as a range of possibilities for acting onto which it may project itself. Insofar as some of these possibilities are actualized, others will not be, meaning that there is a sense in which not-Being a set of unactualized possibilities of Being is a structural component of Dasein's Being. Out of this dynamic interplay, Dasein emerges as a delicate balance of determination thrownness and freedom projection. The projective possibilities available to Dasein are delineated by totalities of involvements, structures that, as we have seen, embody the culturally conditioned ways in which Dasein may inhabit the world.

Understanding is the process by which Dasein projects itself onto such possibilities. Crucially, understanding as projection is not conceived, by Heidegger, as involving, in any fundamental way, conscious or deliberate forward-planning. The primary realization of understanding is as skilled activity in the domain of the ready-to-hand, but it can be manifested as interpretation, when Dasein explicitly takes something as something e. NB: assertion of the sort indicated here is of course just one linguistic practice among many; it does not in any way exhaust the phenomenon of language or its ontological contribution.

Another way of putting the point that culturally conditioned totalities of involvements define the space of Dasein's projection onto possibilities is to say that such totalities constitute the fore-structures of Dasein's practices of understanding and interpretation, practices that, as we have just seen, are projectively oriented manifestations of the taking-as activity that forms the existential core of Dasein's Being. Thrownness and projection provide two of the three dimensions of care.

The third is fallen-ness. Such fallen-ness into the world is manifested in idle talk roughly, conversing in a critically unexamined and unexamining way about facts and information while failing to use language to reveal their relevance , curiosity a search for novelty and endless stimulation rather than belonging or dwelling , and ambiguity a loss of any sensitivity to the distinction between genuine understanding and superficial chatter. Each of these aspects of fallen-ness involves a closing off or covering up of the world more precisely, of any real understanding of the world through a fascination with it.

Here, in dramatic language, is how he makes the point. In utilizing public means of transport and in making use of information services such as the newspaper, every Other is like the next. This analysis opens up a path to Heidegger's distinction between the authentic self and its inauthentic counterpart.

Moreover, as a mode of the self, fallen-ness is not an accidental feature of Dasein, but rather part of Dasein's existential constitution. It is a dimension of care, which is the Being of Dasein. So, in the specific sense that fallen-ness the they-self is an essential part of our Being, we are ultimately each to blame for our own inauthenticity Sheehan So authenticity is not about being isolated from others, but rather about finding a different way of relating to others such that one is not lost to the they-self.

It is in Division 2 of Being and Time that authenticity, so understood, becomes a central theme. As the argument of Being and Time continues its ever-widening hermeneutic spiral into Division 2 of the text, Heidegger announces a twofold transition in the analysis. He argues that we should i pay proper heed to the thought that to understand Dasein we need to understand Dasein's existence as a whole , and ii shift the main focus of our attention from the inauthentic self the they-self to the authentic self the mine-self Being and Time Both of these transitions figure in Heidegger's discussion of death.

So far, Dasein's existence has been understood as thrown projection plus falling. The projective aspect of this phenomenon means that, at each moment of its life, Dasein is Being-ahead-of-itself, oriented towards the realm of its possibilities, and is thus incomplete. Death completes Dasein's existence. Therefore, an understanding of Dasein's relation to death would make an essential contribution to our understanding of Dasein as a whole.

But now a problem immediately presents itself: since one cannot experience one's own death, it seems that the kind of phenomenological analysis that has hitherto driven the argument of Being and Time breaks down, right at the crucial moment. One possible response to this worry, canvassed explicitly by Heidegger, is to suggest that Dasein understands death through experiencing the death of others. However, the sense in which we experience the death of others falls short of what is needed. We mourn departed others and miss their presence in the world. But that is to experience Being-with them as dead, which is a mode of our continued existence.

The greater the phenomenal appropriateness with which we take the no-longer-Dasein of the deceased, the more plainly is it shown that in such Being-with the dead, the authentic Being-come-to-an-end of the deceased is precisely the sort of thing which we do not experience. Death does indeed reveal itself as a loss, but a loss such as is experienced by those who remain. What we don't have, then, is phenomenological access to the loss of Being that the dead person has suffered. But that, it seems, is precisely what we would need in order to carry through the favoured analysis.

So another response is called for. Heidegger's move is to suggest that although Dasein cannot experience its own death as actual, it can relate towards its own death as a possibility that is always before it—always before it in the sense that Dasein's own death is inevitable. Peculiarly among Dasein's possibilities, the possibility of Dasein's own death must remain only a possibility, since once it becomes actual, Dasein is no longer.

And it is this awareness of death as an omnipresent possibility that cannot become actual that stops the phenomenological analysis from breaking down. The detail here is crucial. My death is mine in a radical sense; it is the moment at which all my relations to others disappear.

When I take on board the possibility of my own not-Being, my own being-able-to-Be is brought into proper view. Hence my awareness of my own death as an omnipresent possibility discloses the authentic self a self that is mine. Moreover, the very same awareness engages the first of the aforementioned transitions too: there is a sense in which the possibility of my not existing encompasses the whole of my existence Hinman , , and my awareness of that possibility illuminates me, qua Dasein, in my totality.

Indeed, my own death is revealed to me as inevitable, meaning that Dasein is essentially finite. Care is now interpreted in terms of Being-towards-death, meaning that Dasein has an internal relation to the nothing i. As one might expect, Heidegger argues that Being-towards-death not only has the three-dimensional character of care, but is realized in authentic and inauthentic modes.

Let's begin with the authentic mode. We can think of the aforementioned individualizing effect of Dasein's awareness of the possibility of its own not-Being an awareness that illuminates its own being-able-to-Be as an event in which Dasein projects onto a possible way to be, in the technical sense of such possibilities introduced earlier in Being and Time.

It is thus an event in which Dasein projects onto a for-the-sake-of-which, a possible way to be. More particularly, given the authentic character of the phenomenon, it is an event in which Dasein projects onto a for-the-sake-of- itself. Heidegger now coins the term anticipation to express the form of projection in which one looks forward to a possible way to be. Given the analysis of death as a possibility, the authentic form of projection in the case of death is anticipation. Indeed Heidegger often uses the term anticipation in a narrow way, simply to mean being aware of death as a possibility.

But death is disclosed authentically not only in projection the first dimension of care but also in thrownness the second dimension. The key phenomenon here is the mode of disposedness that Heidegger calls anxiety. Anxiety, at least in the form in which Heidegger is interested, is not directed towards some specific object, but rather opens up the world to me in a certain distinctive way. When I am anxious I am no longer at home in the world. I fail to find the world intelligible. Thus there is an ontological sense one to do with intelligibility in which I am not in the world, and the possibility of a world without me the possibility of my not-Being-in-the-world is revealed to me.

Heidegger has now reinterpreted two of the three dimensions of care, in the light of Dasein's essential finitude. But now what about the third dimension, identified previously as fallen-ness? Since we are presently considering a mode of authentic, i. This is an issue that will be addressed in the next section. First, though, the inauthentic form of Being-towards-death needs to be brought into view.

In everyday Being-towards-death, the self that figures in the for-the-sake-of-itself structure is not the authentic mine-self, but rather the inauthentic they-self. It is in this evasion in the face of death, interpreted as a further way in which Dasein covers up Being, that everyday Dasein's fallen-ness now manifests itself.

To be clear: evasion here does not necessarily mean that I refuse outright to acknowledge that I will someday die. However, the certainty of death achieved by idle talk of this kind is of the wrong sort. One might think of it as established by the conclusion of some sort of inductive inference from observations of many cases of death the deaths of many others. The certainty brought into view by such an inference is a sort of empirical certainty, one which conceals the apodictic character of the inevitability with which my own death is authentically revealed to me Being and Time In addition, as we have seen, according to Heidegger, my own death can never be actual for me, so viewed from my perspective, any case of death, i.

Thus it must be a death that belongs to someone else, or rather, to no one. Inauthenticity in relation to death is also realized in thrownness, through fear , and in projection, through expectation. Fear, as a mode of disposedness, can disclose only particular oncoming events in the world. To fear my own death, then, is once again to treat my death as a case of death.

This contrasts with anxiety, the form of disposedness which, as we have seen, discloses my death via the awareness of the possibility of a world in which I am not. The projective analogue to the fear-anxiety distinction is expectation-anticipation. A mundane example might help to illustrate the generic idea. When I expect a beer to taste a certain way, I am waiting for an actual event—a case of that distinctive taste in my mouth—to occur. By contrast, when I anticipate the taste of that beer, one might say that, in a cognitive sense, I actively go out to meet the possibility of that taste.

In so doing, I make it mine. Expecting death is thus to wait for a case of death, whereas to anticipate death is to own it. In reinterpreting care in terms of Being-towards-death, Heidegger illuminates in a new way the taking-as structure that, as we have seen, he takes to be the essence of human existence. Human beings, as Dasein, are essentially finite. And it is this finitude that explains why the phenomenon of taking-as is an essential characteristic of our existence. An infinite Being would understand things directly, without the need for interpretative intercession. We, however, are Dasein, and in our essential finitude we must understand things in a hermeneutically mediated, indirect way, that is, by taking-as Sheehan What are we to make of Heidegger's analysis of death?

Sartre argues that death is the end of such possibilities. A nihilation which itself is no longer a part of my possibilities. Thus death is not my possibility of no longer realizing a presence in the world but rather an always possible nihilation of my possibilities which is outside my possibilities. Sartre , If Sartre is right, there is a significant hole in Heidegger's project, since we would be left without a way of completing the phenomenological analysis of Dasein.

For further debate over Heidegger's handling of death, see Edwards' , , unsympathetic broadsides alongside Hinman's robust response. Carel develops an analysis that productively connects Heidegger's and Freud's accounts of death, despite Heidegger's open antipathy towards Freud's theories in general. In some of the most difficult sections of Being and Time , Heidegger now begins to close in on the claim that temporality is the ontological meaning of Dasein's Being as care.

The key notion here is that of anticipatory resoluteness, which Heidegger identifies as an or perhaps the authentic mode of care. As we have seen, anticipation is the form of Being-towards in which one looks forward to a possible way to be. Bringing resoluteness into view requires further groundwork that begins with Heidegger's reinterpretation of the authentic self in terms of the phenomenon of conscience or Being-guilty.

The authentic self is characterized by Being-guilty. This does not mean that authenticity requires actually feeling guilty. Rather, the authentic self is the one who is open to the call of conscience. The inauthentic self, by contrast, is closed to conscience and guilt. It is tempting to think that this is where Heidegger does ethics. However, guilt as an existential structure is not to be understood as some psychological feeling that one gets when one transgresses some moral code. Having said that, however, it may be misleading to adopt an ethical register here.

For Heidegger, conscience is fundamentally a disclosive rather than an ethical phenomenon. What is more important for the project of Being and Time , then, is the claim that the call of conscience interrupts Dasein's everyday fascination with entities by summoning Dasein back to its own finitude and thereby to authenticity.

To see how the call of conscience achieves this, we need to unpack Heidegger's reformulation of conscience in terms of anticipatory resoluteness. In the by-now familiar pattern, Heidegger argues that conscience Being-guilty has the structure of care. However, there's now a modification to the picture, presumably driven by a factor mentioned earlier, namely that authentic Dasein is not fallen. Since conscience is a mode of authentic Dasein, fallen-ness cannot be one of the dimensions of conscience. So the three elements of care are now identified as projection, thrownness and discourse.

What is discourse? It clearly has something to do with articulation, and it is tempting to make a connection with language, but in truth this aspect of Heidegger's view is somewhat murky. But this might mean that intelligibility is essentially a linguistic phenomenon; or it might mean that discourse is intelligibility as put into language. There is even room for the view that discourse is not necessarily a linguistic phenomenon at all, but rather any way in which the referential structure of significance is articulated, either by deeds e.

But however we settle that point of interpretation, there is something untidy about the status of discourse in relation to fallen-ness and authenticity. Elsewhere in Being and Time , the text strongly suggests that discourse has inauthentic modes, for instance when it is manifested as idle talk; and in yet other sections we find the claim that fallen-ness has an authentic manifestation called a moment-of-vision e. Regarding the general relations between discourse, fallen-ness and authenticity, then, the conceptual landscape is not entirely clear. That is why the unitary structure of reticence-guilt-anxiety characterizes the Being of authentic Dasein.

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So now what of resoluteness? But why do we need a new term? There are two possible reasons for thinking that the relabelling exercise here adds value. Each of these indicates a connection between authenticity and freedom. Each corresponds to an authentic realization of one of two possible understandings of what Heidegger means by human existence see above.

The first take on resoluteness is emphasized by, for example, Gelven , Mulhall and Polt In ordinary parlance, to be resolved is to commit oneself to some project and thus, in a sense, to take ownership of one's life. Seen like this, resoluteness correlates with the idea that Dasein's existence is constituted by a series of events in which possible ways to be are chosen. At this point we would do well to hesitate. The emphasis on notions such as choice and commitment makes it all too easy to think that resoluteness essentially involves some sort of conscious decision-making.

This occurrence discloses Dasein's essential finitude. It is here that it is profitable to think in terms of anticipatory resoluteness. Heidegger's claim is that resoluteness and anticipation are internally related, such that they ultimately emerge together as the unitary phenomenon of anticipatory resoluteness. Thus, he argues, Being-guilty the projective aspect of resoluteness involves Dasein wanting to be open to the call of conscience for as long as Dasein exists, which requires an awareness of the possibility of death.

Since resoluteness is an authentic mode of Being, this awareness of the possibility of death must also be authentic. But the authentic awareness of the possibility of death just is anticipation see above. Via the internal connection with anticipation, then, the notion of resoluteness allows Heidegger to rethink the path to Dasein's essential finitude, a finitude that is hidden in fallen-ness, but which, as we have seen, is the condition of possibility for the taking-as structure that is a constitutive aspect of Dasein.

Seen this way, resoluteness correlates more neatly with the idea that human existence is essentially a standing out in an openness to, and in an opening of, Being.

In a further hermeneutic spiral, Heidegger concludes that temporality is the a priori transcendental condition for there to be care sense-making, intelligibility, taking-as, Dasein's own distinctive mode of Being. Moreover, it is Dasein's openness to time that ultimately allows Dasein's potential authenticity to be actualized: in authenticity, the constraints and possibilities determined by Dasein's cultural-historical past are grasped by Dasein in the present so that it may project itself into the future in a fully authentic manner, i.

The ontological emphasis that Heidegger places on temporality might usefully be seen as an echo and development of Kant's claim that embeddedness in time is a precondition for things to appear to us the way they do. According to Kant, embeddedness in time is co-determinative of our experience, along with embeddedness in space. See above for Heidegger's problematic analysis of the relationship between spatiality and temporality.

With the Kantian roots of Heidegger's treatment of time acknowledged, it must be registered immediately that, in Heidegger's hands, the notion of temporality receives a distinctive twist. Heidegger is concerned not with clock-time an infinite series of self-contained nows laid out in an ordering of past, present and future or with time as some sort of relativistic phenomenon that would satisfy the physicist.

Time thought of in either of these ways is a present-at-hand phenomenon, and that means that it cannot characterize the temporality that is an internal feature of Dasein's existential constitution, the existential temporality that structures intelligibility taking-as. To make sense of this temporalizing, Heidegger introduces the technical term ecstases. Ecstases are phenomena that stand out from an underlying unity. He later reinterprets ecstases as horizons , in the sense of what limits, surrounds or encloses, and in so doing discloses or makes available.

According to Heidegger, temporality is a unity against which past, present and future stand out as ecstases while remaining essentially interlocked. The importance of this idea is that it frees the phenomenologist from thinking of past, present and future as sequentially ordered groupings of distinct events.

The future is not later than having been, and having-been is not earlier than the Present. Temporality temporalizes itself as a future which makes present in a process of having been. What does this mean and why should we find it compelling? Perhaps the easiest way to grasp Heidegger's insight here is to follow him in explicitly reinterpreting the different elements of the structure of care in terms of the three phenomenologically intertwined dimensions of temporality. Heidegger argues that for each of these phenomena, one particular dimension of temporality is primary.

Thus projection is disclosed principally as the manner in which Dasein orients itself towards its future. Anticipation, as authentic projection, therefore becomes the predominantly futural aspect of what we can now call authentic temporalizing, whereas expectation, as inauthentic projection, occupies the same role for inauthentic temporalizing. However, since temporality is at root a unitary structure, thrownness, projection, falling and discourse must each have a multi-faceted temporality.

Anticipation, for example, requires that Dasein acknowledge the unavoidable way in which its past is constitutive of who it is, precisely because anticipation demands of Dasein that it project itself resolutely onto i. And anticipation has a present-related aspect too: in a process that Heidegger calls a moment of vision , Dasein, in anticipating its own death, pulls away from they-self-dominated distractions of the present.

Structurally similar analyses are given for the other elements of the care structure. Here is not the place to pursue the details but, at the most general level, thrownness is identified predominantly, although not exclusively, as the manner in which Dasein collects up its past finding itself in relation to the pre-structured field of intelligibility into which it has been enculturated , while fallen-ness and discourse are identified predominantly, although not exclusively, as present-oriented e.

A final feature of Heidegger's intricate analysis concerns the way in which authentic and inauthentic temporalizing are understood as prioritizing different dimensions of temporality. In a sense, then, each such event transcends goes beyond itself as a momentary episode of Being by, in the relevant sense, co-realizing a past and a future along with a present. In the sense that matters, then, Dasein is always a combination of the futural, the historical and the present. Some worries about Heidegger's analysis of time will be explored below. In the final major development of his analysis of temporality, Heidegger identifies a phenomenon that he calls Dasein's historicality , understood as the a priori condition on the basis of which past events and things may have significance for us.

The analysis begins with an observation that Being-towards-death is only one aspect of Dasein's finitude. Not only has Being-towards-the-beginning remained unnoticed; but so too, and above all, has the way in which Dasein stretches along between birth and death. Dasein's beginning is thus a moment at which a biological human being has become embedded within a pre-existing world, a culturally determined field of intelligibility into which it is thrown and onto which it projects itself.

Such worlds are now to be reinterpreted historically as Dasein's heritage. Echoing the way in which past, present and future were disclosed as intertwined in the analysis of temporality, Dasein's historicality has the effect of bringing the past its heritage alive in the present as a set of opportunities for future action. In the original German, Heidegger calls this phenomenon Wiederholung , which Macquarrie and Robinson translate as repetition.

The idea here is not that I can do nothing other than repeat the actions of my cultural ancestors, but rather that, in authentic mode, I may appropriate those past actions own them, make them mine as a set of general models or heroic templates onto which I may creatively project myself. Thus, retrieving may be a more appropriate translation. Historizing is an a priori structure of Dasein's Being as care that constitutes a stretching along between Dasein's birth as the entity that takes-as and death as its end, between enculturation and finitude.

Being and Time

This book is not addressed to beginning students in philosophy so much as it is An Essay on the Meaning of Being in the Philosophy of Martin Heidegger. Martin Heidegger (–) was a German philosopher whose . According to Heidegger, the question of the meaning of Being, and thus Being as such, has been forgotten by 'the tradition' . where existence is understood (via etymological considerations) as ek-sistence, that is, as a standing out.

It is debatable whether the idea of creative appropriation does enough to allay the suspicion that the concept of heritage introduces a threat to our individual freedom in an ordinary sense of freedom by way of some sort of social determinism. For example, since historicality is an aspect of Dasein's existential constitution, it is arguable that Heidegger effectively rules out the possibility that I might reinvent myself in an entirely original way. Moreover, Polt draws our attention to a stinging passage from earlier in Being and Time which might be taken to suggest that any attempt to take on board elements of cultures other than one's own should be judged an inauthentic practice indicative of fallen-ness.

This sets the stage for Heidegger's own final elucidation of human freedom. According to Heidegger, I am genuinely free precisely when I recognize that I am a finite being with a heritage and when I achieve an authentic relationship with that heritage through the creative appropriation of it. As he explains:. Once one has grasped the finitude of one's existence, it snatches one back from the endless multiplicity of possibilities which offer themselves as closest to one—those of comfortableness, shirking and taking things lightly—and brings Dasein to the simplicity of its fate.

This phenomenon, a final reinterpretation of the notion of resoluteness, is what Heidegger calls primordial historizing or fate. And crucially, historizing is not merely a structure that is partly constitutive of individual authentic Dasein. Heidegger also points out the shared primordial historizing of a community , what he calls its destiny. When the contemporary reader of Being and Time encounters the concepts of heritage, fate and destiny, and places them not only in the context of the political climate of mid-to-late s Germany, but also alongside Heidegger's later membership of the Nazi party, it is hard not to hear dark undertones of cultural chauvinism and racial prejudice.

This worry becomes acute when one considers the way in which these concepts figure in passages such as the following, from the inaugural rectoral address that Heidegger gave at Freiburg University in The third bond [knowledge service, in addition to labour service and military service] is the one that binds the [German] students to the spiritual mission of the German Volk. This Volk is playing an active role in shaping its own fate by placing its history into the openness of the overpowering might of all the world-shaping forces of human existence and by struggling anew to secure its spiritual world… The three bonds— through the Volk to the destiny of the state in its spiritual mission—are equally original aspects of the German essence.

The Self-Assertion of the German University , 35—6. The issue of Heidegger's later relationship with Nazi politics and ideology will be discussed briefly below. For the moment, however, it is worth saying that the temptation to offer extreme social determinist or Nazi reconstructions of Being and Time is far from irresistible.

And that does not sound nearly so pernicious. One might think that an unpalatable relativism is entailed by any view which emphasizes that understanding is never preconception-free. But that would be too quick. Of course, if authentic Dasein were individualized in the sense of being a self-sufficient Cartesian subject, then perhaps an extreme form of subjectivist relativism would indeed beckon. This reconnects us with our earlier remark that the philosophical framework advocated within Being and Time appears to mandate a kind of cultural relativism.

This seems right, but it is important to try to understand precisely what sort of cultural relativism is on offer.

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Here is one interpretation. Although worlds networks of involvements, what Heidegger sometimes calls Reality are culturally relative phenomena, Heidegger occasionally seems to suggest that nature, as it is in itself , is not. Under these circumstances, nature is revealed in certain culturally specific forms determined by our socially conditioned patterns of skilled practical activity. On the other hand, when nature is discovered as present-at-hand, by say science, its intelligibility has an essentially cross-cultural character. Indeed, Heidegger often seems to hold the largely commonsense view that there are culture-independent causal properties of nature which explain why it is that you can make missiles out of rocks or branches, but not out of air or water.

Science can tell us both what those causal properties are, and how the underlying causal processes work. If the picture just sketched is a productive way to understand Heidegger, then, perhaps surprisingly, his position might best be thought of as a mild kind of scientific realism. For, on this interpretation, one of Dasein's cultural practices, the practice of science, has the special quality of revealing natural entities as they are in themselves, that is, independently of Dasein's culturally conditioned uses and articulations of them.

Indeed, Being concerns sense-making intelligibility , and the different ways in which entities make sense to us, including as present-at-hand , are dependent on the fact that we are Dasein, creatures with a particular mode of Being. Understood properly, then, the following two claims that Heidegger makes are entirely consistent with each other.

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Both quotations from Being and Time , How does all this relate to Heidegger's account of truth? Answering this question adds a new dimension to the pivotal phenomenon of revealing. As long as man understands himself as the rational animal, metaphysics belongs, as Kant said, to the nature of man. But if our thinking should succeed in its efforts to go back into the ground of metaphysics, it might well help to bring about a change in human nature, accompanied by a transformation of metaphysics.

If, as we unfold the question concerning the truth of Being, we speak of overcoming metaphysics, this means: recalling Being itself. Such recalling goes beyond the tradition of forgetting the ground of the root of philosophy. The thinking attempted in Being and Time sets out on the way to prepare an overcoming of metaphysics, so understood. That, however, which prompts such thinking can only be that which is to be recalled.

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That Being itself and how Being itself concerns our thinking does not depend upon our thinking alone. That Being itself, and the manner in which Being itself, strikes a man's thinking, that rouses his thinking and stirs it to rise from Being itself to respond and correspond to Being as such. Why, however, should such an overcoming of metaphysics be necessary? Is the point merely to underpin that discipline of philosophy which was the root hitherto, or to supplant it with a yet more basic discipline? Is it a question of changing the philosophic system of instruction?

It is something else that is at stake with the arrival of tho truth of Being or its failure to arrive: it is neither the state of philosophy nor philosophy itself alone, but rather the proximity or remoteness of that from which philosophy, insofar as it means the representation of beings as such, receives its nature and its necessity. What is to be decided u nothing less than this: can Being itself, out of its own unique truth, bring about its involvement in human nature; or shall metaphysics, which turns its back to its ground, prevent further that the involvement of Being in man may generate a radiance out of the very essence of this involvement itself radiance which might lead man to belong to Being?

In its answers to the question concerning beings as such, metaphysics operates with a prior conception of Being.

Being and Time, part 1: Why Heidegger matters

It speaks of Being necessarily and hence continually. But metaphysics does not induce Being itself to speak, for metaphysics does not recall Being in its truth, nor does it recall truth as unconcealedness, nor does it recall the nature of unconcealedness. To metaphysics the nature of truth always appears only in the derivative form of the truth of knowledge and the truth of propositions which formulate our knowledge. Unconcealedness, however, might be prior to all truth in the sense of veritas. Alitheia might be the word that offers a hitherto unnoticed hint concerning the nature of esse which has not yet been recalled.

If this should be so, then the representational thinking of metaphysics could certainly never reach this nature of truth, however zealously it might devote itself to historical studies of pre-Socratic philosophy; for what is at stake here is not some renaissance of pre-Socratic thinking: any such attempt would be vain and absurd. What is wanted is rather some regard for the arrival of the hitherto unexpressed nature of unconcealedness, for it is in this form that Being has announced itself.

Meanwhile the truth of Being has remained concealed from metaphysics during its long history from Anaximander to Nietzsche. Who does metaphysics not recall it? Is the failure to recall it merely a function of some kinds of metaphysical thinking? Or is it an essential feature of the fate of metaphysics that it own ground eludes it because in the rise of unconcealedness!

Metaphysics, however, speaks continually and in the most various ways of Being. Metaphysics gives, and seems to confirm, the appearance that it asks and answers the question concerning Being. In fact, metaphysics never answers the question concerning the truth of Being, for it never asks this question. Metaphysics does not ask this question because it thinks of Being only by representing beings as beings.

It means all beings as a whole, although it speaks of Being. It refers to Being and means beings as beings. From its beginning to its completion, the propositions of metaphysics have been strangely involved in a persistent confusion of beings and Being. This confusion, to be sure, must be considered an event and not a mere mistake.

It cannot by any means be charged to a mere negligence of thought or a carelessness of expression. Owing to this persistent confusion, the claim that metaphysics poses the question of Being lands us in utter error. Due to the manner in which it thinks of beings, metaphysics almost seems to be, without knowing it, the barrier which keeps man from the original involvement of Being in human nature. What if the absence of this involvement and the oblivion of this absence determined the entire modern age? What if the absence of Being abandoned man more and more exclusively to beings, leaving him forsaken and far from any involvement of Being in his nature, while this forsakenness itself remained veiled?

What if this were the case and had been the case for a long time now? What if there were signs that this oblivion will become still more decisive in the future? Would there still be occasion for a thoughtful person to give himself arrogant airs in view of this fateful withdrawal with which Being presents us? Would there still be occasion, if this should be our situation, to deceive ourselves with pleasant phantasms and to indulge, of all things, in an artificially induced elation?

If the oblivion of Being which has been described here should be real, would there not be occasion enough for a thinker who recalls Being to experience a genuine horror? What more can his thinking do than to t endure in dread this fateful withdrawal while first of all facing up to the oblivion of Being? But how could thought achieve this as long as its fatefully granted dread seems to it no more than a mood of depression?

What does such dread, which is fated by Being, have to do with psychology or psychoanalysis? Suppose that the overcoming of metaphysics involved the endeavour to commence with a regard for the oblivion of Being the attempt to learn to develop such a regard, in order to experience this oblivion and to absorb this experience into the involvement of Being in man, and to preserve it there: then, in the distress of the oblivion of Being, the question "What is metaphysics?

Thus everything depends on this: that our thinking should become more thoughtful in its season. This is achieved when our thinking, instead of implementing a higher degree of exertion, is directed toward a different point of origin. The thinking which is posited by beings as such, and therefore representational and illuminating in that way, must be supplanted by a different kind of thinking which is brought to pass by Being itself and, therefore, responsive to Being.

All attempts are futile which seek to make representational thinking which remains metaphysical, and only metaphysical, effective and useful for immediate action in everyday public life. The more thoughtful our thinking becomes and the more adequate it is to the involvement of Being in it, the purer our thinking will stand eo ipso in the one action appropriate to it: recalling what is meant for it and thus, in a sense, what is already meant.

Free Thought Lives

He translates the first clause:. Here and in other works, Heidegger's prescient sense of the importance of information science and life chemistry also connects his views to pressing controversies of the day. Yet, it is also clear that Carnap is not speaking of Husserl, but of empiricism. Certainly our tribal heritage from Old Europe broadens this clearing even further. Critical Inquiry. Is the point merely to underpin that discipline of philosophy which was the root hitherto, or to supplant it with a yet more basic discipline? In the lecture "Logos" Heidegger has these considerations in mind, but also points out the fullness of Heraclitus' thought--the way it escapes characterization as metaphysics.

But who still recalls what is meant? One makes inventions. To lead our thinking on the way on which it may find the involvement of the truth of Being in human nature, to open up a path for our thinking on which it may recall Being itself in its truth-to do that the thinking attempted in Being and Time is "on its way. But how could this conjecture, which is experienced here, become an explicit question before every attempt had been made to liberate the determination of human nature from the concept of subjectivity and from the concept of the animal rationale?

To characterise with a single term both the involvement of Being in human nature and the essential relation of man to the openness "there" of Being as such, the name of "being there [Dasein]" was chosen for that sphere of being in which man stands as man. This term was employed, even though in metaphysics it is used interchangeably with existentia, actuality, reality, and objectivity, and although this metaphysical usage is further supported by the common [German] expression " menschliches Dasein.

As if it were not the one and only thing at stake here: namely, to get men to think about the involvement of Being in human nature and thus, from our point of view, to present first of all an experience of human nature which may prove sufficient to direct our inquiry. The term "being there" neither takes the place of the term "consciousness" nor does the "object" designated as "being there" take the place of what we think of when we speak of "consciousness. What the term "being there" means throughout the treatise on Being and Time is indicated immediately page 42 by its introductory key sentence: "The 'essence' of being there lies in its existence.

To be sure, in the language of metaphysics the word "existence" is a synonym of "being there": both refer to the reality of anything at all that is real, from God to a grain of sand. As long, therefore, as the quoted sentence is understood only superficially, the difficulty is merely transferred from one word to another, from "being there" to "existence.

Once "existence" is understood rightly, the "essence" of being there can be recalled: in its openness, Being itself manifests and conceals itself, yields itself and withdraws; at the same time, this truth of Being does not exhaust itself in being there, nor can it by any means simply be identified with it after the fashion of the metaphysical proposition: all objectivity is as such also subjectivity.

What does "existence" mean in B. The word designates a mode of Being; specifically, the Being of those beings who stand open for the openness of Being in which they stand, by standing it. This "standing it," this enduring, is experienced under the name of "care. The ecstatic essence of existence is therefore still understood inadequately as long as one thinks of it as merely "standing out," while interpreting the "out" as meaning "away from" the inside of an immanence of consciousness and spirit.

For in this manner, existence would still be understood in terms of "subjectivity" and "substance"; while, in fact, the "out" ought to be understood in terms of the openness of Being itself. The stasis of the ecstatic consists, strange as it may sound-in standing in the "out" and "there" of unconcealedness in which Being itself is present. What is meant by "existence" in the context of an inquiry that is prompted by, and directed toward, the truth of Being, can be most beautifully designated by the word "instancy [ Instandigkeit ].

The being that exists is man. Man alone exists. Rocks are, but they do not exist. Trees are, but they do not exist. Horses are, but they do not exist. Angels are, but they do not exist. God is, but he does not exist. The proposition "man exists" means: man is that being whose Being is distinguished by the open-standing standing-in in the unconcealedness of Being, from Being, in Being. The existential nature of man is the reason why man can represent beings as such, and why ho can be conscious of them.

All consciousness presupposes ecstatically understood existence as the essentia of man - essentia meaning that as which man is present insofar as he is j man. But consciousness does not itself create the openness of beings, nor is it consciousness that makes it possible for man to stand open for beings.

Whither and whence and in what free dimension could the intentionality of consciousness move, if instancy were not the essence of man in the first instance? What else could be the meaning if anybody has ever seriously thought about this of the word sein in the [German] words Bewusstsein ["consciousness"; literally: "being conscious"] and Selbstbewusstsein ["self-consciousness"] if it did not designate the existential nature of that which is in tho mode of existence? To be a self is admittedly one feature of the nature of that being which exists; but existence does not consist in being a self, nor can it be defined in such terms.

We are faced with the fact that metaphysical thinking understands man's selfhood in terms of substance or - and at bottom this amounts to the same in terms of the subject. It is for this reason that the first way which leads away from metaphysics to the ecstatic existential nature of man must lead through the metaphysical conception of human selfhood B. The question concerning existence, however, is always subservient to that question which is nothing less than tho only question of thought.

This question, yet to be unfolded, concerns the truth of Being as the concealed ground of all metaphysics. For this reason the treatise which sought to point the way back into the ground of metaphysics did not bear the title "Existence and Time," nor "Consciousness and Time," but Being and Time.

Nor can this title be understood as if it were parallel to the customary juxtapositions of Being and Becoming, Being and Seeming, Being and Thinking, or Being and Ought. For in all these cases Being is limited, as if Becoming, Seeming, Thinking, and Ought did not belong to Being, although it is obvious that they are not nothing and thus belong to Being. In Being and Time , Being is not something other than Time: "Time" is called the first name of the truth of Being, and this truth is the presence of Being and thus Being itself. But why "Time" and "Being"? By recalling the beginnings of history when Being unveiled itself in the thinking of the Greeks, it can be shown that the Greeks from the very beginning experienced the Being d beings as the presence of the present.

When we translate einai as "being" our translation is linguistically correct. Yet we merely substitute one set of sounds for another. As soon as we examine ourselves it becomes obvious that we neither think einai , as it were, in Greek nor have in mind a correspondingly clear and univocal concept when we speak of "being.

We are saying nothing. The Greek, Latin, and German word all remain equally obtuse. As long as we adhere to the customary usage we merely betray ourselves as the pacemakers of the greatest thoughtlessness which has ever gained currency in human thought and which has remained dominant until this moment. This einai , however, means: to be present [ anwesen ; this verb form, in place of the idiomatic " anwesend sein ," is Heidegger's neology]. The true being of this being present [ das Wesen dieses Anwesens ] is deeply concealed in the earliest names of Being.

But for us einai and ousia as par - and apousia means this first of all: in being present there moves, unrecognised and concealed, present time and duration-in one word, Time. Being as such is thus unconcealed owing to Time. Thus Time points to unconcealedness, i. But the Time of which we should think here is not experienced through the changeful career of beings. Time is evidently of an altogether different nature which neither has been recalled by way of the time concept of metaphysics nor ever can be recalled in this way.

Thus Time becomes the first name, which is yet to be heeded, of the truth of Being, which is yet to be experienced. A concealed hint of Time speaks not only out of the earliest metaphysical names of Being but also out of its last name, which is "the eternal recurrence of the same events. To this Time, space is neither co-ordinated nor merely subordinated.

Suppose one attempts to make a transition from the representation of beings as such to recalling the truth of Being:. This relation, which comes out of metaphysics and tries to enter into the involvement of the truth of Being in human nature, is called understanding. But here understanding is viewed, at the same time, from the point of view of the unconcealedness of Being. Understanding is a project thrust forth and ecstatic, which means that it stands in the sphere of the open. The sphere which opens up as we project, in order that something Being in this case may prove itself as something in this case, Being as itself in its unconcealedness , is called the sense.