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By Françoise Dastur

'It is a true pleasure to be guided via Francoise Dastur in a interpreting of Heidegger's "Being and Time", one of many maximum books of this century. With an outstanding competence, rigorous research, and a superb readability of expression she first undertakes to reconstruct the very that means of the ontological query for which the research of temporality offers a initial answer...This is a transparent, thorough, and such a lot clever work' - Paul Ricoeur.

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Additional resources for Heidegger and the Question of Time (Contemporary Studies in Philosophy and the Human Sciences)

Sample text

It is not enough to note, with Aris­ totle and after him St. Augustine. that the m�llSurt of time is only possible through the intermediary of the soul or the mind. One needs furthermore to recognize that human beings have a very peculiar relation to time, since only on their basis can the nature of time be deciphered. Human beings are not in time as are things of nature. but are fundamentally tempora l; they art time. This is what we learn from the phenomenological analysis of our experience of the measure of time.

The clock does not indicate duration. which is the amount of elapsing time, but only the "now" as it is assigned each time in relation to present. past. or future action. Therefore, I can only read time off the clock by referring to the "now" that I am. which comes from a temporality which is m ine and which p re exists all instruments intended to measure it. The Dasein which is each time "mine" -in the sense that it is constitutively an "I am" -is th e refo re not simply in ti m e understood as that in which the , " " , - , 4 T H E T E M P O R AL I T Y OF B E I N G A S B A S I C QU E S T I O N events o f the world take place; rather.

For a thought that quest io ns the basis for the possibility of the under­ s tand ing of Being; time. as such a basis. makes both what is questioned (Be­ ing) and the one who questions (man) possible. The question of the essence of man then becomes "unavoidable" insofar as it is always included in that o f Being (GA 3 1 . 1 25). The problem of the interpretation of the Being of beings is thus no longer pos ed on the basis of a unilateral orientation toward beings which are pre-given. which Heidegger calls Vorhandtnheit:.

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