Heidegger – Being and Time: Introduction
The introduction of Being and Time opens a path to all of
Heidegger’s later works. P 38.
Ontology – The nature of being.
Exploring being requires analysis of existence. P 38.
-
More specifically, being that has an
understanding of being can be explored.
Introduction: The Exposition of the Question of the Meaning
of Being.
The necessity of an explicit recovery of the question of
being.
-
The question of being has been forgotten.
o
Was explored by Plato and Aristotle, and then
ceased to be investigated.
o
Being is considered an empty topic that everyone
fully understands.
§
Questioning the meaning of being is considered
meaningless.
There are three prejudices against the study of Being.
-
It is a universal concept and already understood
by beings p 42.
o
Heidegger contends that an universal concept is
not equivalent to clarity.
o
He contends Being is obscure at best and needs
discussion p 43.
-
The concept of Being is indefinable. P 34.
o
Being cannot be understood as a being.
o
It cannot be defined by higher concepts, nor can
it be represented by lower concepts.
o
However, the indefinability of Being does not
dispense of the questions.
§
It compels the questions.
-
Being is a self-evident concept. P 43.
o
To understand being as a being implies relationships
to “a being” without comprehending being.
o
It is an enigma to say something is understood
while part of its essense is shrouded in darkness.
o
Kant rejects self-evident as a means to answer
philosophical questions.
Being is not only obscure, but the question of being is
obscure.
Heidegger wants to re-evaluate the formulation of the
question what is being. P 44
The Formal Structure of the Question of Being.
-
The question of meaning of Being must be
formulated.
o
Must examine the nature of a question to ensure
the question of Being is distinctive. P 45
-
Every question is a seeking.
-
What
is to be ascertained lies in what is questioned.
-
What is to be interrogated also lies in the
question.
-
Questioning has its own character of Being.
-
Questioning needs previous guidance, and that
implies we already have some connection to understanding Being. P 45.
What is Being?
-
We stand in understanding of “is” without
conceptually determining what “is” means. P 45.
-
This is the average understanding of Being.
o
And it provides the guidance to further question
Being.
o
The meaning of Being requires its own
conceptualization separate from how beings receive meaningful determination. P
46.
Beings are integrated into the meaning of Being.
-
Being is found in thatness and whatness,
reality, substance, validity and existence.
o
All these aspects must be spoken too in any
conceptual meaning to be. P 47.
The question of Being develops from the average
understanding and requires exploration of existence with regard to Being.
Nothing has been determined, but the notion of existence has
revealed itself as part of Being. P 49.
The Ontic Priority of the Question of Being.
-
Dasein always understands:
o
In terms of existence.
o
Inn terms of its possibility to be itself or not
to be itself.
Existential – Questionone being only through itself.
Existentiality: The question of structure that aims at the
analysis of what constitutes existence.
53 – Footnote
-
Ontological refers to Being of beings.
-
Ontic refers to being w/o raising ontological
questions.
Understanding Being is determined through the being of
Dasein.
Dasein – a being that is aware of its Being – A human life.
-
It is aware of its very being, but not in the
way it considers other beings.
-
Dasein understands itself in terms of its
existence.
o
The possibility to be itself, or not be itself.
-
Dasein has either:
o
Chosen the possibilities itself.
o
Has stumbled upon them.
o
Or grew up in them.
Being in a world belongs to Dasein.
-
Accepting the world with other beings in it
belongs to the part of us that is aware of our own existence p 53ish.
Dasein – I’m aware of my own existence through my own
awareness and through my own life.
-
I recognize other beings, but I don’t extend or
know their being in the way I know by being.
-
Other beings have their own dasein in that they
understand their existence through their life, but they do not extend that to
me
Dasein – I am uniquely aware of my existence and being
through my own awareness.
-
My own consciousness recognizes I exist through
my own existence.
Dasein takes priority over all other forms of beings
because:
-
The ontic – being is defined in its Being by
existence.
-
The ontolotical: Being of being is derived
through existence.
Ontologically, Dasein is the primary being to be questions p
56.
All forms of being fall under the Dasein.
-
Aristotle refers to it as the soul.
o
The Being of man that discovers in a certain
way.
o
Aquinas – The being whose nature it is to meet
with all other beings.
§
The soul.
Any discussion of distinct or sub types of being are not
relevant without Dasein.
P 57 Chapter 2
The ontological analysis of Dasein.
Formulating the question has:
-
pinpointed the primary object of interrogation,
but it needs to also
-
secure the correct access to being.
Dasein tends to understand its own being in terms as it most
essentially, continually and most related – the world.
-
The world is interpreted back upon the
interpretation of Dasein.
Dasein is:
-
ontically closeted to itself and
-
Ontologically furthest from itself.
The everydayness of Dasein can bring forth the Being of
being.
-
Everydayness contains the essential structurs.
Time is the horizon of every understanding and
interpretation of Being.
-
Time must be understood in terms of being to
understand Being.
-
Time needs to be understood beyond common
convention.
Temporal beings are separated from :
-
Natural processes and historical events from
-
Spatial and numerical events.
Temporal means – Being in time.
The problem with historical philosophy is a
misinterpretation of time.
The task of deconstructing of the history of ontology.
-
The Being of Dasein finds its meaning in
temporality.
-
In its factual Being Dasein always as in and
what it already was.
o
Our Being is our past.
o
Dasein is its past in the manner of its Being
§
And occurs out of its future.
o
Dasein grows into a customary interpretation of
itself.
o
It is the possibilities of the future that
regularities Being.
o
Life isn’t in the past, but how it sees the
future.
o
Dasein lives in the future only because the
structure of its being ws formed in the past.
-
The questioning of Being is led to understand
itself as historical in its own way of proceeding in the future.
The question of being is historical from appropriation of
the past. It’s historical from living a
life.
The Greek’s viewed being temporally by grasping it in the
present.
The Phenomenological method of the investigation.
-
Phenomenology – Signifies a concept of method.
o
It doesn’t characterize what,
o
But it does speak to how.
o
It is about the things themselves.
Phenomenology – The study of phenomena.
Phenomenon – What shows itself, the self showing, the
manifest.
-
Possible to show itself by what is and what is
not.
-
Seeming – What it might look like.
78. Understanding
Logos.
Logos – The controlling principle of the universe.
In speech – what is said is derived from what is being
talked about.
Logos – Spoken communication, in what it says.
-
Manifests what is being talked about accessible
to another.
Logos – Makes manifest what is being talked about.
Logos lets something be seen.
Being true w/logos, lets something be seen, to be
discovered, unconcealed.
Being False, covering up, putting something in front of it.
-
Proffering it as something it is not.
Logs does not imply truth, only the things perceived, the
sensations the raw information as true.
Because logos lets something be seen in relation to
something else, it can take on the meaning with and relating to something.
Preliminary Concept of Phenomenology.
Phenomenology does not describe content or speak to objects.
-
It speaks to the how of something reveals
itself.
The character of description itself:
-
The specific sense of logs can only be
established form the compelling nature of what is described.
-
What is brought to the scientific determines in
the way phenomena are encountered.
Phenomenology is every way of indicative beings as they show
themselves in themselves.
Heidegger, M.
(1977a). Being and Time: Introduction. In D.F. Krell (Ed). Basic Writings (pp.
37-88). New York: HarperCollins Publishers.
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