By Raymond Tallis (auth.)
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Additional info for A Conversation with Martin Heidegger
The explicit and lucid formulation of the question of the meaning of being requires a prior suitable explication of a being (Da-sein) with regards to its being. (BT 6) Thus the case for the primordiality of Da-sein: Da-sein is that being which has some kind of understanding of being and through which being itself must be approached. Now Da-sein is not a subject sealed off from the world; nor is it an object that is merely in the world but not of it. Da-sein is being-in-the-world. It is engaged in, thrown into the world, but does not engage it from an outside that is its own inside, is not thrown into the world from within itself.
To be honest, I sympathise with the intuitions behind the kind of argument you put forward on this topic: ‘Here’ and ‘over there’ are possible only in a ‘there’, that is when there is a being which has disclosed spatiality as the being of the In My Study 35 ‘there’. This being bears in its ownmost being the character of not being closed. The expression ‘there’ means this essential disclosedness. Through disclosedness this being (Da-sein) is ‘there’ for itself together with the Da-sein of the world.
BT 125) But I still feel that this gives only one side of the story. Certainly, what we might call the ‘deictic map’ of the world, which centres on an individualised ‘here’ surrounded by a layered ‘there’ (or ‘theres’), of the world of our living, the world of our preoccupations and doings and havings and sufferings, is founded in human Da-sein, and its spatiality is interpreted, experienced, initially in relation to this. The space of the nursery, of the ofﬁce, of the lovers’ bed is not Cartesian or Euclidean.
A Conversation with Martin Heidegger by Raymond Tallis (auth.)