I endorse your critique and applaud your references. This doesn't mean
that Heidegger definitively *developed* these bodily experiences, nor
even that the very focusing on the body as locus is itself not
problematic. But, yes, I think you are pointing to important things.
Tom B.
On Wed, 10 Apr 1996, Brendan Harkin wrote:
> Malcolm Riddoch writes:
>
> >there is no body in _Being and Time_, and an insufficient accounting of
> spatiality. >Cogito, body and space, what sort of relations are implied
> here, and are they
> >problematic for the existential analytic?
> >
>
> Oh come on! This is one of the most egregious criticisms of Heidegger and
> one long past its read-by-date!
>
> If nothing else, the reader should attend to Sections 23 and 24: 'The
> Spatiality of Being-in-the-world' and 'Space and Dasein's Spatiality'.
>
> B&T is perfused with the body - the whole book is a meditation on the body's
> Being-in-the-world, the Body in Time.
>
> Moreover, Heidegger, while obviously refusing the metaphysical refuge of any
> entity called the soul (non-material, non-bodily, permanent, unconditioned),
> also refuses to consider the body apart from its manifold
> _contextualisation_, it's ecosystemic situatedness in the spatial world, in
> which it is both part of everything else yet also (experienced as)
> individual - i.e. ent-furnung (which the translators lamely render as
> 'de-severence' (?) but which might better be translated as 'dis-stanced':
> emphasising both 'distance' as apartness but also 'stance' as in having a
> relationship towards - e.g. in this exchange between Malcolm and me, 'I' am
> 'dis-stanced', apart from but in a definite relationship with).
>
> Ent-fernung (dis-stance) enables direction, left and right, up and down,
> forward and back (in all their meanings) to take 'place' ... but I could go
> on forever (not!) ...
>
> look at 69(b) and the hammer
> look at ... oh let me conclude with just two italicised quotes (always
> attend to H.'s italics) both from the above-mentioned Sec.23:
>
> "The circumspective dis-stance of Dasein's everydayness reveals the
> Being-in-itself of the 'true world' - of that entity which Dasein, as
> something existing, is already alongside";
>
> "Dasein is essentially dis-stance - that is, it is spatial"
>
> Give me a break!
>
>
>
>
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