I'm going to wisely refrain from writing anything significant until after I'm finished my current project. That way I'll not do the "brief read and comment" bit while under sleep depravation that's been my bane the last week or so. I did want to add something to my comments on time and freedom from the other day. Rather than write something myself, I've decide to quote Sonya Sikka's Forms of Transcendence from page 177 - 178. She is here comparing and contrasting Meister Eckhart's view of time with Heidegger's.
In Time and Being (1962), Heidegger thinks of the mystery at the heart of the simultaneous revelation/concealment of being in beings in terms of Ereignis, the event of appropriation. Ereignis is the event that gives time and being; it is the Es of Es gibt Sein. At this point in Heidegger’s thought, being is the constancy of presencing, the process of arising, enduring, and passing away, whose various modes are the historical phases or epochs of being. These are determined by “the way in which It gives being” (On Time and Being, 8/8), where the Es is now what holds itself back while sending being (presencing) in its various modes.
Being as presencing is never, for Heidegger, limited to the present, and he says in this essay that the time of being is the “giving of presencing that prevails in the present, in the past, in the future,” consisting in the “mutual giving to one another of future, past and present” (On Time and Being, 14/13-14) and so in the unity of these three dimensions. The structure of the dimensionality of the time of being here is similar to that of the temporality of Dasein as “a future which makes present in the process of having been” in Being and Time (p. 326). This formula describes the fact that Dasein’s present, the being towards of concernful being-in-the-world is originated by the for-itself of its future that comes to pass, the for-thesake-of itself in the process of having been. Basically, Dasein’s temporality (Zeitlichkeit), on the basis of which the Temporality (Temporalität) of being was to be determined, consists, in Being and Time in the unity of Dasein’s meaning as care (Sorge), which is the articulated unity of intentional existence.
Being and Time does not complete the project of working out the Temporality of being, but the time of being in Time and Being is clearly based on the determination of Dasein’s temporality in Being and Time. The primary temporal mode here, too, is the future. Presencing is primarily futural, primarily approaching, so that the time belonging to it is a coming towards in the process of having been, an extension where the coming-to of the future and the having-been of the past give rise to each other in such a way as to bring about the openness of the present (On Time and Being, 15/14-15). Thus, while, in The Metaphysical Foundations of Logic, Heidegger says that the extent to which the interpretation of Dasein as temporality may be conceived in a universal-ontological way is completely unclear to him (The Metaphysical Foundations of Logic, 271/210), in his later works, and especially in Time and Being, the temporality of Dasein (by this point, “man”) reflects the temporality of being, and so of what-is as a whole.
The unity of the time of being, the unity of presencing and therefore of time itself, cannot be attributed to any one of its dimensions, since presence approaches and thus presencing “occurs” in all of them:
Rather, the unity of time’s three dimensions consists in the interplay of each towards each. This interplay proves to be the true extending, playing in the very heart of time, the fourth dimension, so to speak-not only so to speak, but in the nature of the matter. (On Time and Being, 15-16/15)
The unity of the past, present, and future of being is, then, the fourth dimension of time.
The Es that gives being also gives the time which belongs to it and to which it belongs. This “It” is nothing lying at hand. It is not a thing but an event in which both being and time come into their own (Time and Being, 20/19), the event which enables the occurrence of what-is. It is the unfolding of time in which presencing comes to pass. It is the moment of being.
I've closed comments in order to avoid spam since I don't check this older blog as much anymore.
and Theology
Number of unique visitors:
Blogged by Clark Goble