Page 179


p. 231/13-15

p. 231/35-36

p. 232/1-2 p. 232/8-14

us, but it also tells us that entities within-the-world are not ‘relevant’ at all. Nothing which is ready-to-hand or presentat-hand within the world functions as that in the face of which anxiety is anxious. Here the totality of involvements of the ready-to-hand and the present-at-hand discovered within-the-world, is, as such, of no consequence; it collapses into itself;] noted ‘Nothing … itself’ double noted: This does not (or should not) mean that the ready-to-hand and present-at-hand lose all involvement—see p. 393. [it collapses into itself; the world has the character of completely lacking significance. In anxiety one does not encounter this thing or that thing which, as something threatening, must have an involvement.] ‘the world … significance’ u/l: The general world-determination ‘mine’ or ‘for me’ is undermined in each individual entity within the world.48 Thus the (significant) world, in angst, lacks significance—‘mine’ is ‘not-mine’. In other words ‘I am’ is unjustifiable. What ‘matters’ (what ‘I am’) threatens to be ‘not mattering’ (to be not what ‘I am’) by its possibility of being other. Yena yena hi maññanti tato taµ hoti aññathå.49 See also the Uddesavibhaπga Sutta of the Majjhima (No. 138, quoted in NoD, SN, saññå) where angst is said to arise when what is (more explicitly) identified as ‘self’ is seen to be other. (Angst = paritassanå). [What oppresses us is not this or that, nor is it the summation of everything present-at-hand; it is rather the possibility of the ready-to-hand in general; that is to say, it is the world itself.] ‘the possibility … in general’ u/l [But this “nothing ready-to-hand”, which only our everyday circumspective discourse understands, is not totally nothing.] ‘only’ u/l: i.e. is all? [Being-anxious discloses, primordially and directly, the world as world. It is not the case, say, that the world first gets thought of by deliberating about it, just by itself, without regard for the entities within-the-world, and that, in the

48.  To be ‘mine’ is to be privileged: it is to claim for sole recognition as what ‘I am’. To see that whatever ‘I’ now ‘am’ could be other (which ‘I’ as das Man do not see) is to suspect that there is no privilege and to experience angst. 49.  Whatever they conceive, it is other than that.


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...

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