Friday, January 12, 2018
Tom Sheehan on the διαίρεσις and σύνθεσις of apprehending things.
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.
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