Yet the dominance [Herrschaft] of Greek ontology — within both our own interpretational tradition (cf. Hegels Logic) and the history of our own Dasein — blocks ontological access to Dasein. To gain access means to dismantle [abtragen] this Greek ontology whose sell-evident status obscures its dominance, or to dismantle those research strategies influenced by this ontology in such a way that we bring out its true foundations. We must see to it that the ontology of Dasein, as deconstruction [Destruktion]. seizes the opportunity to determine the provenance and adequacy of traditional categories. In doing so, one ensures that the positive explanation of phenomena proceeds on a firm and steady footing.

The phenomenologlcal deconstruction [Destruktion] of ontology and logic amounts to a critique of the present time, hut not a critique of Greek ontology. We begin to see the positive aspects of this ontology and can now correctly appropriate it as the ontology of the world in which every Dasein exists. As a thing of the past. we can unlock the historical potential of this ontology for a contemporary age that aims to understand Itself. The ontology of Dasein is historiological knowledge [historisches Erkennen] because the basic constitution of Dasein is historicity [Geschichtlichkeit], which determines the scope of Dasein’s interpretations at any given time.

Pp. 87-8

¶ 3:20 AM