Dear Michael,
I am afraid we will have to differ on the passage I identified. I don't
understand the distinction you make between die Kehre that "turns" Sein und
Zeit into Zeit und Sein, or das Wesen der Wahrheit into die Wahrheit des
Wesens as somehow being distinct from that turning which turns in Dasein
turning to and from das Sein and die Seienden? What other inquiry is being
conducted by Heidegger that opens the possibility of this distinction to be
made? In fact there is a third determination of die Kehre which you have
not even covered, but which is treated extensively both in some of his
lectures around 1937 and in the Beitraege. I might respectfully suggest you
are working with a rather narrow understanding of die Kehre / or what
"wendet".
You might note that the compounds of the verb wenden belong to der Mensch
and Dasein - not as an equation, but they do belong together - which is
precisely why der Mensch does not work when translated as "humankind" -
because for Heidegger it does not have this free, open and indeterminate
(and slightly woolly) sense of a sort of "der Mensch ueberhaupt", the
"whole of humanity" or what is most general about the Dasein (in its
non-Heideggerian sense of just "existence") of der Mensch.
One has to be careful in finding all these shifts in Heidegger's thought -
there are traps here, to say the least. I have absolutely no interest in
making a closed system out of Heidegger - but I wonder if von Herrman does
really? It doesn't quite fit with what I have read of his. I am
increasingly of the view that for Heidegger every particular asking of a
question, and THIS particular question as such (whatever it is) calls forth
the whole of what then there gives itself to be questioned. In this sense
systematic and schematic unities become unpursuable, but there is
continuity. This, surely, would be temporalitaet?
Laurence
Rome 1996
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end
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---
I am afraid we will have to differ on the passage I identified. I don't
understand the distinction you make between die Kehre that "turns" Sein und
Zeit into Zeit und Sein, or das Wesen der Wahrheit into die Wahrheit des
Wesens as somehow being distinct from that turning which turns in Dasein
turning to and from das Sein and die Seienden? What other inquiry is being
conducted by Heidegger that opens the possibility of this distinction to be
made? In fact there is a third determination of die Kehre which you have
not even covered, but which is treated extensively both in some of his
lectures around 1937 and in the Beitraege. I might respectfully suggest you
are working with a rather narrow understanding of die Kehre / or what
"wendet".
You might note that the compounds of the verb wenden belong to der Mensch
and Dasein - not as an equation, but they do belong together - which is
precisely why der Mensch does not work when translated as "humankind" -
because for Heidegger it does not have this free, open and indeterminate
(and slightly woolly) sense of a sort of "der Mensch ueberhaupt", the
"whole of humanity" or what is most general about the Dasein (in its
non-Heideggerian sense of just "existence") of der Mensch.
One has to be careful in finding all these shifts in Heidegger's thought -
there are traps here, to say the least. I have absolutely no interest in
making a closed system out of Heidegger - but I wonder if von Herrman does
really? It doesn't quite fit with what I have read of his. I am
increasingly of the view that for Heidegger every particular asking of a
question, and THIS particular question as such (whatever it is) calls forth
the whole of what then there gives itself to be questioned. In this sense
systematic and schematic unities become unpursuable, but there is
continuity. This, surely, would be temporalitaet?
Laurence
Rome 1996
begin 600 WINMAIL.DAT
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`
end
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---