Presence and Post-Modernism
American Catholic Philosophical Quarterly 71 (2):145-156 (1997)
| Abstract | The post-modern, post-enlightenment debate on the nature of being begins with Heidegger’s assertion that the “ancient interpretation of the being of beings” is informed by “the determination of the sense of being as ... ‘presence.’”[i] This understanding, which reduces being to temporal presence, is supposed to have set all subsequent philosophical reflection. At its origin is “Aristotle’s essay on time.” In Heidegger’s reading, Aristotle interprets entities with regard to the present, equating their being with temporal presence. He also takes time itself as a present entity--i.e., “as just one being among others.”[ii] In an interpretation that is essentially “oriented to the world,” Aristotle thus collapses being and temporal presence to the point that the countable nows are, in their presence, taken as entities. Aristotle’s essay, Heidegger claims, “has essentially determined every subsequent account of time--Bergson’s included.” Even “the Kantian interpretation of time” remains under its sway.[iii] Given this, the “destruction” of the tradition that Heidegger proposes[iv] is a destruction of this account.[v] Only through such a destruction can we uncover what the Aristotelian account conceals. In making time objective, it hides Dasein’s (or human being’s) role in temporalization. The project of Being and Time is to uncover this through “the repeated interpretation of the structures of Dasein ... as modes of temporalization.”[vi] | |||||||||
| Keywords | No keywords specified (fix it) | |||||||||
| Categories | ||||||||||
| Options |
|
|||||||||
Download options| PhilPapers Archive |
Upload a copy of this paper Check publisher's policy on self-archival Papers currently archived: 5,875 |
| External links |
 |
| Through your library | Configure |
Similar books and articlesFrancisco J. Gonzalez (2006). Whose Metaphysics of Presence? Heidegger's Interpretation ofEnergeiaandDunamisin Aristotle. Southern Journal of Philosophy 44 (4):533-568.
Jussi Backman (2005). Divine and Mortal Motivation: On the Movement of Life in Aristotle and Heidegger. Continental Philosophy Review 38 (3-4):241-261.
Frederick A. Olafson (1996). Heidegger on Presence: A Reply. Inquiry 39 (3 & 4):421 – 426.
Taylor Carman (1995). Heidegger's Concept of Presence. Inquiry 38 (4):431 – 453.
Kevin Aho (2007). Gender and Time: Revisiting the Question of Dasein's Neutrality. Epoché 12 (1):137-155.
Frederick A. Olafson (1994). Individualism, Subjectivity, and Presence: A Response to Taylor Carman. Inquiry 37 (3):331 – 337.
Catriona Hanley (1999). Heidegger on Aristotle's “Metaphysical” God. Continental Philosophy Review 32 (1):19-28.
Frederick A. Olafson (1998). Being, Truth, and Presence in Heidegger's Thought. Inquiry 41 (1):45 – 64.
Hakhamanesh Zangeneh (2011). Phenomenological Problems for the Kairological Reading of Augenblick in Being and Time. International Journal of Philosophical Studies 19 (4):539 - 561.
Frederick A. Olafson (1994). Heidegger la Wittgenstein or 'Coping' with Professor Dreyfus. Inquiry 37 (1):45 – 64.
David R. Cerbone (2000). Heidegger and Dasein's 'Bodily Nature': What is the Hidden Problematic? International Journal of Philosophical Studies 8 (2):209 – 230.
Jussi Backman (2007). All of a Sudden: Heidegger and Plato's Parmenides. Epoché 11 (2):393-408.
Jussi Backman (2007). All of a Sudden. Epoché 11 (2):393-408.
Irene McMullin (2009). Sharing the 'Now': Heidegger and the Temporal Co-Constitution of World. Continental Philosophy Review 42 (2):201-220.
Analytics
Monthly downloads |
Added to index2010-08-25Total downloads20 ( #62,387 of 556,837 )Recent downloads (6 months)1 ( #64,847 of 556,837 )How can I increase my downloads? |
My notes
Discussion
