By William D. Blattner
This booklet is a scientific reconstruction of Heidegger's account of time and temporality in Being and Time. the writer locates Heidegger in a practice of "temporal idealism" with its assets in Plotinus, Leibniz, and Kant. For Heidegger, time can merely be defined when it comes to "originary temporality," an idea fundamental to his ontology. Professor Blattner units out not just the principles of Heidegger's ontology, but in addition his phenomenology of the event of time. targeting a overlooked yet primary element of Being and Time this booklet might be of substantial curiosity to all scholars of Heidegger either inside and out philosophy.
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Extra resources for Heidegger's Temporal Idealism (Modern European Philosophy)
Given that ontology's object is not a perceptual object, we must first try to put into words our inexplicit, ontological pre-understanding, embedded in generally prelinguistic, nonperceptual modes of comportment, such as wielding a hammer or leading one's life as a carpenter. But we do not rest content with whatever preunderstandings of being are most readily put into words. Instead, we must dig around among the many ways in which Dasein comports itself to phenomena, to look for alternative conceptions of being, to see which can best account for or explain the "sense and ground" of ordinary phenomena.
143) In fact, the word "understanding" has a number of closely related meanings. " 4 In the latter statement we 2 An "existentiale" is an essential, ontological feature of Dasein. 3 This interpretive thesis is prominent in the literature. See, for example, Dreyfus (1991), Guignon (1983), and Schmitt (1969). 4 It may be that the first use is actually dependent on the second, if understanding a content is a sort of ability, perhaps an ability to use (a linguistic expression of) the content. It is not necessary to take a position on that question.
It is true that in The Basic Problems ofPhenomenology Heidegger embraces the terminology of the phenomenological reduction (GP, p. 29). Note that Heidegger did not do so in his published writings, but only in a lecture. 3 0 In any case, the "phenomenological reduction" of Basic Problems is not the suspension of belief or interest in the existence of entities, but rather the attempt to uncover entities in their being, to lead our attention back from entities to their being ("re-duce," lead back).