To those of you who continue to construct elaborate textual and mental
buildings and habitations for the turning, I have to ask what if Dasein
(which is ever Menschlichen, though not always der Mensch als solches) in
coming to itself turns to and from die Seienden and das Sein, which Dasein
happens [which happens for and as Dasein] (gescheht, sich ereignet, though
these two are not the same) from 1919 to 1976 in Heidegger's work.
If you sincerely want us to believe that Heidegger "turned" from the
structural analytic of Dasein (or some such) to das Sein as such (rather
than Ueberhaupt as one person said) you are going to have to explain the
ontological difference to be something very different than that difference
between das Seiende and das Sein which Dasein IS as undertaking.
If Dasein is AS an object (thus is another name for the Subject, for what
is given to itself in subjectivity), your assertions about Heidegger's
"turning" are true. If Dasein is AS that being whose being it is to
undertake something like an understanding of Being, then they are a
misunderstanding.
The analytic of Dasein is the destruction of the subject. The concern with
Being is what happens in (AS the VERY) "Vollendungsein" (being-completed,
being fulfilled) of western metaphysics (ie subjectivity). Where's the
turning? Can't this question have different aspects (faces)? Or does it
have to work to a logical, rational structure (isn't this metaphysics
again)?
The reference to Being and Time and Metaphysics that someone mentioned is
on p. 19 of the Sonderausgabe edition of the Brief ueber den Humanismus.
It does not mean what everyone persists in thinking it does - that Sein
und Zeit was still metaphysics. It means that metaphysics had not (in
1926-7) been sufficiently thought through for the question that Being and
Time is to allow the work to be completed. If you want confirmation that
this perspective is correct, read the Appendix to the 1936/7 Schelling l
ectures (see my last post for bibliography) which contains notes on a
seminar on Being and Time. Here you will see clearly outlined that
Heidegger regarded the title of the work Sein und Zeit as the name of a
question, not the name of a book. Understood like this, the 1962 lecture
and Seminar Zeit und Sein makes sense. Otherwise it doesn't.
Enough.
PS I am still trying to resolve the question of the attachments. Further
apologies to those still receiving them.
Laurence
Rome 1996
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`
end
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---
buildings and habitations for the turning, I have to ask what if Dasein
(which is ever Menschlichen, though not always der Mensch als solches) in
coming to itself turns to and from die Seienden and das Sein, which Dasein
happens [which happens for and as Dasein] (gescheht, sich ereignet, though
these two are not the same) from 1919 to 1976 in Heidegger's work.
If you sincerely want us to believe that Heidegger "turned" from the
structural analytic of Dasein (or some such) to das Sein as such (rather
than Ueberhaupt as one person said) you are going to have to explain the
ontological difference to be something very different than that difference
between das Seiende and das Sein which Dasein IS as undertaking.
If Dasein is AS an object (thus is another name for the Subject, for what
is given to itself in subjectivity), your assertions about Heidegger's
"turning" are true. If Dasein is AS that being whose being it is to
undertake something like an understanding of Being, then they are a
misunderstanding.
The analytic of Dasein is the destruction of the subject. The concern with
Being is what happens in (AS the VERY) "Vollendungsein" (being-completed,
being fulfilled) of western metaphysics (ie subjectivity). Where's the
turning? Can't this question have different aspects (faces)? Or does it
have to work to a logical, rational structure (isn't this metaphysics
again)?
The reference to Being and Time and Metaphysics that someone mentioned is
on p. 19 of the Sonderausgabe edition of the Brief ueber den Humanismus.
It does not mean what everyone persists in thinking it does - that Sein
und Zeit was still metaphysics. It means that metaphysics had not (in
1926-7) been sufficiently thought through for the question that Being and
Time is to allow the work to be completed. If you want confirmation that
this perspective is correct, read the Appendix to the 1936/7 Schelling l
ectures (see my last post for bibliography) which contains notes on a
seminar on Being and Time. Here you will see clearly outlined that
Heidegger regarded the title of the work Sein und Zeit as the name of a
question, not the name of a book. Understood like this, the 1962 lecture
and Seminar Zeit und Sein makes sense. Otherwise it doesn't.
Enough.
PS I am still trying to resolve the question of the attachments. Further
apologies to those still receiving them.
Laurence
Rome 1996
begin 600 WINMAIL.DAT
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end
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---