On time, some more...
I quite agree with Triin and Ric, after having thought about things a bit.
I was perhaps a bit too Wittgensteinian in my thoughts in the last few
postings, so let me rephrase my concerns:
There is little attempt, it seems to me, to produce a phenomenological
analysis of memory in the service of understanding further the temporal
structure of Dasein's Being-in-the-world. While reviewing the latter half
of B&T, it seems to me that there is a LOT of room for the modification of
the existential analytic (it seems to be begging for it) with regard to a
more thorough analysis of the ecstases. Merleau-Ponty, though with his own
concerns and orientation, at least begins to integrate the biological with
the more intangeable aspects of Dasein (that which questions after Being).
The biological, as with the analysis of Krell's in "Daimon Life", is not
something which can be ignored in the existential analytic. This also opens
the flood gates to the rest of the factical world - which is one place
where I think that Husserl was warrented in his concern. The factical
world, though Heidegger puts out of play many but not all aspects of it, is
still part of the modes of thinking of Being which are part and parcel of
the entire hermeneutic circle which leads our questioning after Being.
My first guess as to the ways that Heidegger was able to implicitly take
into account the factical situation of the memory-strata which is made
available by the biological creatures which catalyze Dasein is in the
notion of the "Augenblick" of authentic temporality, which seems to speak
both of the experience of perception by individuals and also of the moments
of memory.
(Feel free to rake me over the coals for this.)
-jeff
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---
I quite agree with Triin and Ric, after having thought about things a bit.
I was perhaps a bit too Wittgensteinian in my thoughts in the last few
postings, so let me rephrase my concerns:
There is little attempt, it seems to me, to produce a phenomenological
analysis of memory in the service of understanding further the temporal
structure of Dasein's Being-in-the-world. While reviewing the latter half
of B&T, it seems to me that there is a LOT of room for the modification of
the existential analytic (it seems to be begging for it) with regard to a
more thorough analysis of the ecstases. Merleau-Ponty, though with his own
concerns and orientation, at least begins to integrate the biological with
the more intangeable aspects of Dasein (that which questions after Being).
The biological, as with the analysis of Krell's in "Daimon Life", is not
something which can be ignored in the existential analytic. This also opens
the flood gates to the rest of the factical world - which is one place
where I think that Husserl was warrented in his concern. The factical
world, though Heidegger puts out of play many but not all aspects of it, is
still part of the modes of thinking of Being which are part and parcel of
the entire hermeneutic circle which leads our questioning after Being.
My first guess as to the ways that Heidegger was able to implicitly take
into account the factical situation of the memory-strata which is made
available by the biological creatures which catalyze Dasein is in the
notion of the "Augenblick" of authentic temporality, which seems to speak
both of the experience of perception by individuals and also of the moments
of memory.
(Feel free to rake me over the coals for this.)
-jeff
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---