An Introduction to Husserl's Phenomenology by Jan Patočka

By Jan Patočka

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SW also the trmslators’ note at p. 255 of Heidcgger, BT. “In his Irtter &J/m c/m I31cmn~~~smus Heldegger msists that the expression ‘es Kiht IS hew rlsed cleliher~ately. ’ He writes: ‘For the “it” which here “@es” is Bemg itself. ’ ” Macqturrie discusses this more fi~lly in IrC, 0. i7 Heidcgger, B’l; 4’7. “” Being “light-s up” beings without becoming a heing, since being “is” ilot, it “is” no-thing. In this “Being comes to destiny in that It, sense, being is horizonal. Being, gives itself. “‘” In answer, then, to the question about what it r~uxms that being gives itself, we could suggest that being gives itself’ as withdrawal.

For Derrida, the giFt cannot he phenomenolo~ically described; we cannot reach the gift through phenomenolo~y. This judgment will place Derrida in direct opposition to Marion, for whom phenomenology remains a viable way to approach vvcn phenomena that cannot be seen. ato explore furtions are becoming apparent. , and limits of phenomenology. 4Y of defining phencmenology is to say that it is characterized by two questions: Ullat is given (to consciousness)? and How (or according to what horizon) is it given?

Lin See Stamllartgh’s introduction 10 On ‘I’imr onfl EP/~, xi. ’ Dcrrida, G’l’l, 19. r calls the ‘onro-thec,logic;tl bias III Western thittking. Whereas the latter arrtvrs, inhrrently, at the mfercncc of the transcendent, at the attempt to locate uuth and ethical values in some abslract ‘beyond,’ Heidegger’s ontology is densely immanent. Being ts being-in-the-world. There ‘is’ nowhere else. Being and atttltentictty cm only he realized withm tmmanetlt existence and time. ” Geocg~ Steiner, Hedypr, 2nd ~1.

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