On Wed, 31 May 1995, Iain Thomson wrote:
> The question is: what is disclosed when Dasein discloses its "there"
> and
>
> what is the relation of this disclosed there to the world in which
> Dasein
>
> already is?
>
>
>
> The questions sounds odd. There is no world outside Dasein's
> disclosing. 'Dasein is its disclosing.' No Ding an sich, no Sachen
> selbst, no revealing outside a clearing. Hence the unsettling
> character of Heid's attempt to walk the middle path between idealism
> and realism.
And this is why many people, including Heidegger himself, believed Being
and Time to be a philosophy of subjectivity. Without a detailed
philosophy of labour, however, the status of this subjectivity is
questionable. To put it simply, unless I'm hallucinating, the world
after my epiphany will still look generally the same; the grass is still
green, the trees are still standing in the same spot in my yard, and I'm
still not a god. Add labour, and you get Fichte or Hegel.
My other point was that Heidegger says we transcend to world, by which he
means in the Augenblick the relation of the whole is revealed. This
could be Heidegger's means to justifying philosophy as the attempt to
grasp the whole, or how an access to the whole is gained. Being and Time
would be the outline of the possibility of philosophy itself (or to use
his later terminology, of a thinking that is not scientific).
Chris
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