I make, here, the statement that not only is time not an illusion...
...not only that there is much more to temporality than an everyday conception of time,
but that temporality is factically constitutive of a Dasein's primordial authenticity.
I was taken aback recently when a friend of mine commented, in regards to temporality or time, that the only real time is now. He made the everyday claim that the past and the future were, in fact, illusions and the only authentic time is the present.
I was at a loss...
After all of my analysis of Heidegger's "Being and Time", reading it cover to cover and writing Heideggerian existential tractates, I didn't know how to adequately respond.
I, in retrospect, should've said something about what is known in the Continent as historicity.
But that doesn't really quell the whole, "The time is now, maaaan!" viewpoint.
How can one respond to such seemingly short sighted and quasi-ignorant claims about universal temporality?
So I've decided, due to my inability to really solve the problem of time-as-such, to merely proffer you - the enlightened reader - a series of quotes from "Being and Time" on Temporality and Everydayness.
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"The primordiality of a state of Being does not coincide with the simplicity and uniqueness of an ultimate structural element... If we penetrate to the 'source' ontologically, we do not come to things which are ontically obvious for the 'common understanding'; but the questionable character of everything obvious opens up for us.
If we are to bring back into our phenomenological purview the phenomena at which we have arrived in our preparatory analysis, an allusion to the stages through which we have passed must be sufficient. Our definition of "care" emerged from our analysis of the disclosedness which constitutes the Being of the 'there'."
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"The temporal Interpretation of everyday Dasein must start with those structures in which disclosedness constitutes itself: understanding, state-of-mind, falling and discourse. The modes in which temporality temporalizes are to be laid bare with regard to these phenomena, and will give us a basis for defining the temporality of Being-in-the-world. This leads us back to the phenomena of the world, and permits us to delimit the specifically temporal problematic of worldhood."
________________________________________________________________________________
"To exhibit its concrete temporal Constitution, means to give a temporal Interpretation of the items of its structure, taking them each singly: understanding, state-of-mind, falling and discourse. Every understanding has its mood. Every state-of-mind is one in which one understands... The current temporal Constitution of these phenomena leads back in each case to that one kind of temporality which serves as such to guarantee the possibility that understanding, state-of-mind, falling, and discourse are united in their structure."
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"Projection is basically futural; it does not primarily grasp the projected possibility thematically just by having it in view, but it throws itself into it as a possibility... To designate the authentic future terminologically we have reserved the expression "anticipation"."
_________________________________________________________________________________
"To the anticipation which goes with resoluteness, there belongs a Present in accordance with which a resolution discloses the Situation. In resoluteness, the Present is not only brought back from distraction with the objects of one's closest concern, but gets held in the future and in having been. That Present which is held in authentic temporality and which thus is authentic itself, we call the "moment of vision"."
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and finally,
"The "now" is a temporal phenomenon which belongs to time as within-time-ness: the "now" 'in which' something arises, passes away, or is present-at-hand."
________________________________________________________________________________
So with these quotes from Heidegger, I think we can ascertain simply that the present moment or the "now" is within time, not something outside of historicity. We can deduce this quite simply by the eidetic reduction of the phenomenon of 'anticipation'.
If the only reality was in the 'now', why do we so frequently live in a state of anticipation of future events - further, why do we often look to our memory of past events to inform our current mood?
I think that Heidegger solves the time problem adequately and for the most part.
Surely the present moment has a certain kind of prescience and salience - but I would argue the present historicity is in the future making past the present... so to speak.
That's my tractatus for today,
keep it locked to Politalk for the forefront in philosophy and alt-right politik.
DDU 2020
...not only that there is much more to temporality than an everyday conception of time,
but that temporality is factically constitutive of a Dasein's primordial authenticity.
I was taken aback recently when a friend of mine commented, in regards to temporality or time, that the only real time is now. He made the everyday claim that the past and the future were, in fact, illusions and the only authentic time is the present.
I was at a loss...
After all of my analysis of Heidegger's "Being and Time", reading it cover to cover and writing Heideggerian existential tractates, I didn't know how to adequately respond.
I, in retrospect, should've said something about what is known in the Continent as historicity.
But that doesn't really quell the whole, "The time is now, maaaan!" viewpoint.
How can one respond to such seemingly short sighted and quasi-ignorant claims about universal temporality?
So I've decided, due to my inability to really solve the problem of time-as-such, to merely proffer you - the enlightened reader - a series of quotes from "Being and Time" on Temporality and Everydayness.
________________________________________________________________________________
"The primordiality of a state of Being does not coincide with the simplicity and uniqueness of an ultimate structural element... If we penetrate to the 'source' ontologically, we do not come to things which are ontically obvious for the 'common understanding'; but the questionable character of everything obvious opens up for us.
If we are to bring back into our phenomenological purview the phenomena at which we have arrived in our preparatory analysis, an allusion to the stages through which we have passed must be sufficient. Our definition of "care" emerged from our analysis of the disclosedness which constitutes the Being of the 'there'."
-------------------------------------------------------------------------------------------------------------------------
"The temporal Interpretation of everyday Dasein must start with those structures in which disclosedness constitutes itself: understanding, state-of-mind, falling and discourse. The modes in which temporality temporalizes are to be laid bare with regard to these phenomena, and will give us a basis for defining the temporality of Being-in-the-world. This leads us back to the phenomena of the world, and permits us to delimit the specifically temporal problematic of worldhood."
________________________________________________________________________________
"To exhibit its concrete temporal Constitution, means to give a temporal Interpretation of the items of its structure, taking them each singly: understanding, state-of-mind, falling and discourse. Every understanding has its mood. Every state-of-mind is one in which one understands... The current temporal Constitution of these phenomena leads back in each case to that one kind of temporality which serves as such to guarantee the possibility that understanding, state-of-mind, falling, and discourse are united in their structure."
-------------------------------------------------------------------------------------------------------------------------
"Projection is basically futural; it does not primarily grasp the projected possibility thematically just by having it in view, but it throws itself into it as a possibility... To designate the authentic future terminologically we have reserved the expression "anticipation"."
_________________________________________________________________________________
"To the anticipation which goes with resoluteness, there belongs a Present in accordance with which a resolution discloses the Situation. In resoluteness, the Present is not only brought back from distraction with the objects of one's closest concern, but gets held in the future and in having been. That Present which is held in authentic temporality and which thus is authentic itself, we call the "moment of vision"."
-------------------------------------------------------------------------------------------------------------------------
and finally,
"The "now" is a temporal phenomenon which belongs to time as within-time-ness: the "now" 'in which' something arises, passes away, or is present-at-hand."
________________________________________________________________________________
So with these quotes from Heidegger, I think we can ascertain simply that the present moment or the "now" is within time, not something outside of historicity. We can deduce this quite simply by the eidetic reduction of the phenomenon of 'anticipation'.
If the only reality was in the 'now', why do we so frequently live in a state of anticipation of future events - further, why do we often look to our memory of past events to inform our current mood?
I think that Heidegger solves the time problem adequately and for the most part.
Surely the present moment has a certain kind of prescience and salience - but I would argue the present historicity is in the future making past the present... so to speak.
That's my tractatus for today,
keep it locked to Politalk for the forefront in philosophy and alt-right politik.
DDU 2020
