I think the best place to start with this problem is a lecture that Heidegger
delivered to the Marburg Theological Society in 1924. A German - English
edition of this book is available from Blackwell under the title "The concept of
time." In this book Heidegger offers a notion of time that is unitary, like
Nietzsche's notion of temporality, but Heidegger ends with a question that I
don't think he completely answers in Sein und Zeit. The question is "Are we
ourselves time? Am I my time?"
Personally, I would tend to focus on the way in which Heidegger asks this
question, especially, the "we ourselves" moving to "I my." Clearly, the move is
individualistic and and as such it comes to bear quite heavily on the notions of
Dasein caring for Being, and authenticity. Authenticity is, by my limited
reading of Heidegger, an individualistic notion. It is from this point that one
of Heidegger's student's, Emmanuel Levinas, takes issue with Heidegger's notion
of temporality and critiques the individualism implicit in Heidegger's
phenomenological ontology. Why Levinas does this is beyond the scope of this
discussion, at least right now. If anyone is interested in better understanding
Heidegger's notion of temporality from the vantage point of Heidegger's best
critic, I would recommend the short book "Time and the Other" by Levinas.
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delivered to the Marburg Theological Society in 1924. A German - English
edition of this book is available from Blackwell under the title "The concept of
time." In this book Heidegger offers a notion of time that is unitary, like
Nietzsche's notion of temporality, but Heidegger ends with a question that I
don't think he completely answers in Sein und Zeit. The question is "Are we
ourselves time? Am I my time?"
Personally, I would tend to focus on the way in which Heidegger asks this
question, especially, the "we ourselves" moving to "I my." Clearly, the move is
individualistic and and as such it comes to bear quite heavily on the notions of
Dasein caring for Being, and authenticity. Authenticity is, by my limited
reading of Heidegger, an individualistic notion. It is from this point that one
of Heidegger's student's, Emmanuel Levinas, takes issue with Heidegger's notion
of temporality and critiques the individualism implicit in Heidegger's
phenomenological ontology. Why Levinas does this is beyond the scope of this
discussion, at least right now. If anyone is interested in better understanding
Heidegger's notion of temporality from the vantage point of Heidegger's best
critic, I would recommend the short book "Time and the Other" by Levinas.
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---
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