----- Original Message -----
From: "Tympan Plato" <daxsein@xxxxxxxxxxx>
To: <heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx>
Sent: Wednesday, October 20, 2004 3:43 PM
Subject: Re: [heidegger-dialognet] Re: god gods not god but gods a god [god
is not be-...
is the *BEING* of the waterglass which *allows* the water
glass to *appear*
tympan tzu plato wrote:
> It's complicated if you make too much of the jargon. The problem is when
> we try to "understand Being" which is what the 'entity' Dasein is doing,
> it does it in such a manner as to think of something present-at-hand like
> the door, a screen or nail, a memory, or whatever we may be curious about
> knowing. Dasein itself can be understood as we would a door. This kind of
> understanding Heidegger calls a tranquilizing entanglement which alienates
> us from our ownmost possibility because thought gets caught up in aiming
> at this object and then an other and then that one and this one and on it
> goes without Dasein getting a hold of itself, halting and pausing to
> ponder why it is plunging it's aim into objects that it becomes attached
> to. When it does pause and idle... so to speak without immediately filling
> out its intent with an object then understanding instead of actualizing
> itself becomes its ownmost possibility and is authentic. When it does this
> Dasein is thinking backwards as I put it, it steps back, it grounds itself
> on the "for-the-sake-of-which...". Authentic understanding of Being is
> what in the last parts of _Being and Time_ is the ecstatic temporalization
> of temporality. That's it, on the one hand there is an understanding of
> the understanding of being that is inauthentic where Dasein plunges into
> things actualizing its potential and thinks by grasping an object seen in
> front. Here Dasein looses its possibility to ground itself and is
> groundless, without meaning, without promise and potential. On the other
> hand there is the authentic mode of understanding where Dasein's ownmost
> possibility are not obstructed and potentiality grows. These are two modes
> or ways of turning available to the "understanding of Being" or Dasein. If
> you always keep these in mind and ask yourself which one Heidegger is
> referring to as you read then it's possible to make something worthwhile
> out _Being and Time_. The basic know-how which is a skill or comportment
> is the question how is Dasein becoming grounded in the
> "for-the-sake-of-which..." which gives it meaning and disentangles us from
> the groundlessness of thoughts attached to objects? Thinking in this
> regard is the possibility of having a specific thought as its object which
> is why it's a potential and Dasein here is at its ownmost possibility. And
> the other side of the question is how is it that we get caught up in
> objects or how does the they-self get in the way of an authentic
> understanding of being. When there is an authentic understanding of
> beings then Dasein is grounded on the "for-the-sake-of-which...", on a
> moment of vision which is an ecstatic temporalization of temporality.
> Authenticity as being-in-the-world or undersatnding of being is then a
> worlding of the world, the illumination of a clearing and the shining
> secret of the things themselves.
>
>
> regards, tympan tzu plato
Hi
Thank you for your eloquently written reply. However, with regard to Dasein,
I see authenticity more in terms of openness than anything else. Therefore
authentic understanding, for me, is more akin to not-knowing "than the
illumination of a clearing and the shining secret of the things themselves".
However, the being of the waterglass seems a different sort of animal to the
being of Dasein. Whilst, I do sort of understand that Heidegger specifically
does not tie Dasein to the body or the human-being as it is
'inauthentically' understood, Dasein is nevertheless always mine even if it
is a sort of free floating not-entity. What is your understanding of the
being of the waterglass?
Regards Edward.
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