I was once described as a "beautiful, intelligent iguana".
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Before Newton’s laws were discovered, they were not ‘true’.
Heidegger - Being & Time
This is the kind of absurdity that arises by Heidegger reinscribing truth into the existential Being of Dasein and why it should probably be avoided.
Wouldn’t it be better to say that the truth of Newton’s laws was being continually rediscovered in the interactions between bodies outside of human science, in the way that they ‘uncovered’ principles of gravity through those interactions, and that Newton, as a Dasein, was simply bringing this already actualized relation into the sphere of human ‘assertion’ and ‘knowledge’ - i.e. Newton brought a truth of nature into human intelligibility, but that truth (not it’s expression) existed before him?
It’s more wordy, but a lot more accurate I think.
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…the proposition that ‘Dasein is in the truth’ states equiprimordially that ‘Dasein is in untruth’.
Heidegger - Being & Time
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Our concernful absorption in whatever work-world lies closest to us, has a function of discovering; and it is essential to this function that, depending upon the way in which we are absorbed, those entities within-the-world which are brought along in the work and with it (that is to say, in the assignments or references which are constitutive for it) remain discoverable in varying degrees of explicitness and with a varying circumspective penetration.
Heidegger, Being and Time
The botanist’s pants are not the flowers of the hedgerow; the ‘source’ which the geographer establishes for a river is not the ‘springhead in the dale’.
Heidegger, Being & Time
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…philosophy can never refute common sense, for the latter is dead to the language of philosophy. Not may it even wish to do so, since common sense is blind to what philosophy sets before its essential vision.
Heidegger, “On the Essence of Truth”
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The level which a science has reached is determined by how far it is capable of a crisis in its basic concepts
Heidegger, B&T, 29.
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We can now begin to see why Heidegger pursues the question of being (and time) by undertaking a phenomenology of human understanding. On the face of it, the two themes might seem unconnected. Our attitudes, after all - our memories, perceptions, judgements, expectations - are just so many tiny bits of reality, vanishingly small, scattered fragments of experience in the vastly wider universe of things composing the traditional subject matter of ontology. Why take such a narrow detour through phenomenology if our aim is to ask the fully general question of the meaning of being? The answer is that, for Heidegger, “Only as phenomenology, is ontology possible”
Taylor Carman, from the intro to Being and Time, pointing positively towards a movement in Heidegger that I feel should be avoided at all costs (we don’t want to lose that ‘vastness’).
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The question of being is the question of the truth of beyng
Heidegger - Contributions to Philosophy (Of the Event)
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Being and Time was intended as the first part of a trilogy, the second part of which, ‘50 Equiprimordial Shades of Being’, was never officially released.
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