Temporontological disagreements
"Why does Being get 'concieved' 'proximally' in terms of the present-at-hand and not in terms of the ready-to-hand, which indeed lies closer to us? Why does this reifying always keep coming back to exercise its dominion? What positive structure does the Being of 'consciousness' have, if reification remains inappropriate to it? Is the 'distinction' between 'consciousness' and 'Thing' sufficient for tackling the ontological problem in a primordial manner?...
...Something like 'Being' has been disclosed in the understanding-of-Being which belongs to existent Dasein as a way in which it understands. Being has been disclosed in a preliminary way, though non-conceptually; and this makes it possible for Dasein as existent Being-in-the-world to comport itself towards entities--towards those which it encounters within-the-world as well as towards itsely as existent. How is this disclosive understanding of Being possible at all for Dasein? Can this question be answered by going back to the primordial constitution-of-Being of that Dasein by which Being is understood? The existential-ontological constitution of Dasein's totality is grounded in temporality. Hence the ecstatical projection of Being must be made possible by some primordial way in which ecstatical temporality temporalizes. How is this mode of the temporalizing of temporality oto be Interpreted? Is there a way which leads from primordial time to the meaning of Being? Does time itself manifest as the horizon of Being?"
-Heidegger, end of Sein und Zeit
"Je suis responsable de l'autre en tant qu'il est autre en tant qu'il est mortel. La morte de l'autre, c'est là la mort première...La mort n'est pas un moment, mais une manière d'être dont le Dasein se charge dès qu'il est, de sorte que la formule 'avoir à être' signife aussi 'avoir à mourir'....Tout comme le Dasein, tant qu'il est, est toujours in 'pas encore' , il est aussi toujours sa fin.....Le temps est le mode d'être de l'être mortel et donc l'analyse de l'être-pour-la-mort nous servira d'origine pour une nouvelle conception du temps. Temps comme avenir de l'être-pour-la-mort, avenir exclusivement défini pal la relation unique d'être-a-la-mort comme être hors de soi qui est aussi être tout, être proprement soi....Le Dasein dans son ipséité impliquée dans la mienneté n'est possible que comme mortel."
-Lévinas, from "L'être-pour-la-mort comme origine du temps" in his La Mort et Le Temps
This recent dimidation of the purlieu of thought that I've managed to muster of late regarding certain aspects of memory; our valuation of ontological 'status' and it's relation to our temporal fabrication of presence in terms of thought and that which we might coin our 'champ métaphysique' and the oncoming of phenomena in the world seems to have lifted. Given particular revisitations and discoveries of late. In other words, I'm finally starting to see a potential route in terms of how I can go about testing the actual probability of what I've been kind of examining. Mental prowess flowing in it's raw ability, I'm testing the parameters of how the Object in terms of it's presence in the champ of our vision, or physically-navigatable concrete world grounded within it's very temporality. Essentially, how we can try and shift the presence of objects from our interior reception of the object springboarding from the possibility of the comportment of time. If the very 'das was ist' of time depends on our very comportment of time itself in terms of our our Being-in-the-world and the ready-at-hand of Being; then perhaps there is a particular way that the object and it's presence can be altered by exploring the variant potential comportments of time within itself. Nothing dramatic in terms of something communicable, but it is starting to loosen up in terms of a very hazy, internal thought. It really only persists in these slight instants, but they are getting there.
But maybe you're just an asshole. Maybe I'm just an asshole.
...Something like 'Being' has been disclosed in the understanding-of-Being which belongs to existent Dasein as a way in which it understands. Being has been disclosed in a preliminary way, though non-conceptually; and this makes it possible for Dasein as existent Being-in-the-world to comport itself towards entities--towards those which it encounters within-the-world as well as towards itsely as existent. How is this disclosive understanding of Being possible at all for Dasein? Can this question be answered by going back to the primordial constitution-of-Being of that Dasein by which Being is understood? The existential-ontological constitution of Dasein's totality is grounded in temporality. Hence the ecstatical projection of Being must be made possible by some primordial way in which ecstatical temporality temporalizes. How is this mode of the temporalizing of temporality oto be Interpreted? Is there a way which leads from primordial time to the meaning of Being? Does time itself manifest as the horizon of Being?"
-Heidegger, end of Sein und Zeit
"Je suis responsable de l'autre en tant qu'il est autre en tant qu'il est mortel. La morte de l'autre, c'est là la mort première...La mort n'est pas un moment, mais une manière d'être dont le Dasein se charge dès qu'il est, de sorte que la formule 'avoir à être' signife aussi 'avoir à mourir'....Tout comme le Dasein, tant qu'il est, est toujours in 'pas encore' , il est aussi toujours sa fin.....Le temps est le mode d'être de l'être mortel et donc l'analyse de l'être-pour-la-mort nous servira d'origine pour une nouvelle conception du temps. Temps comme avenir de l'être-pour-la-mort, avenir exclusivement défini pal la relation unique d'être-a-la-mort comme être hors de soi qui est aussi être tout, être proprement soi....Le Dasein dans son ipséité impliquée dans la mienneté n'est possible que comme mortel."
-Lévinas, from "L'être-pour-la-mort comme origine du temps" in his La Mort et Le Temps
This recent dimidation of the purlieu of thought that I've managed to muster of late regarding certain aspects of memory; our valuation of ontological 'status' and it's relation to our temporal fabrication of presence in terms of thought and that which we might coin our 'champ métaphysique' and the oncoming of phenomena in the world seems to have lifted. Given particular revisitations and discoveries of late. In other words, I'm finally starting to see a potential route in terms of how I can go about testing the actual probability of what I've been kind of examining. Mental prowess flowing in it's raw ability, I'm testing the parameters of how the Object in terms of it's presence in the champ of our vision, or physically-navigatable concrete world grounded within it's very temporality. Essentially, how we can try and shift the presence of objects from our interior reception of the object springboarding from the possibility of the comportment of time. If the very 'das was ist' of time depends on our very comportment of time itself in terms of our our Being-in-the-world and the ready-at-hand of Being; then perhaps there is a particular way that the object and it's presence can be altered by exploring the variant potential comportments of time within itself. Nothing dramatic in terms of something communicable, but it is starting to loosen up in terms of a very hazy, internal thought. It really only persists in these slight instants, but they are getting there.
But maybe you're just an asshole. Maybe I'm just an asshole.