Page 172

seeking the path

p. 33/22 p. 34/13-19

p. 34/39-40 p. 63/2

be designated as something “pre-ontological”. It does not signify simply “being-ontical”, however, but rather “being in such a way that one has an understanding of Being”. That kind of Being towards which Dasein can comport itself in one way or another, and always does comport itself somehow, we call “existence”. And because we cannot define Dasein’s essence by citing a “what” of the kind that pertains to a subject-matter, and because its essence lies rather in the fact that in each case it has its Being to be, and has it as its own, we have chosen to designate this entity as “Dasein”, a term which is purely an expression of its Being.]: Dasein is potentially reflexive—pre-reflexive. See NoD, SN, dhamma (b). [exist] u/l. [But the roots of the existential analytic, on its part, are ultimately existentiell, that is, ontical. Only if the inquiry of philosophical research is itself seized upon in an existentiell manner as a possibility of the Being of each existing Dasein, does it become at all possible to disclose the existentiality of existence and to undertake an adequately founded ontological problematic]: A double reflexion. [… a vicious subjectivizing of the totality of entities.]: (Idealism) [Higher than actuality stands possibility.]: Cf. Kierkegaard, CUP, p. 282 sq.43

43.  Aristotle remarks in his Poetics that poetry is higher than history, because history merely tells us what has happened, while poetry tells us what might have happened and ought to have happened, i.e. poetry commands the possible. From the poetic and intellectual standpoint, possibility is higher than reality, the aesthetic and the intellectual being disinterested. There is only one interest, the interest in existence; disinterestedness is therefore an expression for indifference to reality. This indifference is forgotten in the Cartesian cogito ergo sum, which infects a disturbing element into the disinterestedness of the intellectual and affronts speculative thought, as if it were instrumental to something else. I think, ergo I think; but whether I exist or it exists in the sense of an actuality, so that “I” means an individually existing human being and “it” means a definite particular something, is a matter of infinite indifference. That the content of my thought exists in the conceptual sense needs no proof, or needs no argument to prove it, since it is proved by my thinking it. But as soon as I proceed to impose a teleology upon my thought, and bring it into relation with something else, interest begins to play a role in the matter. The instant this happens the ethical is present, and absolves me from any further responsibility in proving my own existence. It forbids me to draw


Early Writings (Seeking the Path - Ñāṇavīra Thera)  

Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...