This unified as-structure, rooted in praxis, that Heidegger retrieved from Aristotle's
discussion of
hermeneia
led to the issues of transcendence and ultimately temporality. Heidegger
interpreted human beings, insofar as they already know the beingness-dimension of entities, as
transcendence, i.e., as being already beyond entities and disclosive of the possibilities in terms of
which entities can be understood. This kinetic exceeding of entities he called the human being's
Immer-schon-vorweg-sein
, his condition of being "always already ahead" of entities. This
movement is the co-performance of disclosure in humanely primordial sense, and it corresponds to
the
diairesis
-moment of the hermeneutical as. In the oral version of his course
Die Grundbegriffe der Metaphysik
(February 27, 1930) Heidegger said that
diairesis
, seen as human transcendence,
"pulls us asunder, as it
[p. 80]
were, and grants us a stretching-ahead, takes us away into the
possible... ." But at the same time the human being returns
from
that transcendence
to
entities so
as to know them in terms of possibility, i.e., "so as to allow the possible - as what empowers the
actual - to speak back to the actual in a binding way... , binding or bonding it:
synthesis." Clearly
the unity of
diairesis
as transcendence to the essence of beings and
synthesis
as the return to beings
in their essence points to the kinetic structure that grounds the hermeneutical as, just as the
hermeneutical as in turn makes possible the truth and falsehood of Aristotle's
hermeneia
-3.
