Tuesday, May 15, 2018
Richard Capobianco on leaping to time-space.
[A] “leap” out of transcendental-phenomenology to—what kind of thinking? We could say that this is precisely what Heidegger attempted to answer for himself over the remaining nearly fifty years of his lifetime of thinking and writing. Even so, what he does make evident here, if we read carefully enough, is that with this “leap,” the transcendental framing of Being and Time had to be abandoned and left for ruins. The Being-question survives, but little else. Indeed, there should be no surprise or puzzlement among commentators that so many of the thematic elements of Being and Time—such as the tool analysis—vanish in the later Heidegger’s thinking. The “leap” left these transcendental micro-analyses behind once and for all.
Yet, again, a leap whereunto? He offers a sketch of where (his) thinking must go, and we recognize in the dense sentence of the entry several of the key features of his later thought. Thus thinking must make a “leap” over the transcendental analysis of Dasein’s Zeitlichkeit in Being and Time to the Temporalität of Being itself. To think the “temporality” of Being itself means bringing to language “primordial time” and “primordial space” as they “essence” or unfold together. In the later thinking this is the leitmotif of the “time-(play)-space” (the Zeit-Raum and Zeit-Spiel-Raum) of Being itself. It was the “time-space” of Being that was sought after in Being and Time but which could never be attained by remaining within the transcendental paradigm. Only with a “leap” in thinking can we arrive at the fundamental temporalizing-spatializing of Being itself, which is the (groundless) ground of the human being’s own temporal-spatial existence.
From "The 'Turn' Away from the Transcendental-Phenomenological Positioning of Being and Time to the Thinking of Being as Physis and Aletheia"
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