than nåmar¨pa (this is the usual existential view). [Not only is the projection, as one that has been thrown, determined by the nullity of Being-a-basis, as projection it is itself essentially null.] noted: This may mean that Dasein must resign itself to a double limitation: to be something definite, and to be only one definite possibility. (Grimsley confirms.) [In the structure of thrownness, as in that of projection, there lies essentially a nullity. This nullity is the basis for the possibility of inauthentic Dasein in its falling; and as falling, every inauthentic Dasein factically is. Care itself, in its very essence, is permeated with nullity through and through. Thus “care”—Dasein’s Being—means, as thrown projection, Being-the-basis of a nullity (and this Being-the-basis is itself null). This means that Dasein as such is guilty, if our formally existential definition of “guilt” as “Being-the-basis of a nullity” is indeed correct.] noted: This is not enough unless Being is taken in the assertive sense of the conceit (måna) ‘I am’. Guilt is the undermining of this conceit by a nullity. This conceit is more than what H. has in mind. (The evidence is, that with the arahat there are still these nullities, but no guilt, because no conceit or assertion.) In H.’s later writings (particularly What Is Metaphysics?) he goes too far in the other direction. He bases anxiety (and therefore guilt) on a Nothing that is not simply a negation of all that is. There is such a Nothing, but it depends on avijjå. See NoD, SN, atakkåvacara (a). See Wyschogrod, p. 73. See note on p. 292. [Not only can entities whose Being is care load themselves with factical guilt, but they are guilty in the very basis of their Being; and this Being-guilty is what provides, above all, the ontological condition for Dasein’s ability to come to owe anything in factically existing. This essential Beingguilty is, equiprimordially, the existential condition for the possibility of the ‘morally’ good and for that of the ‘morally’ evil—that is, for morality in general and for the possible forms which this may take factically. The primordial “Being-guilty” cannot be defined by morality, since morality already presupposes it for itself.] noted: If we allow (against H.) that Being is not merely ‘I am’ but the conceit
Published on Jun 26, 2013
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...