seeking the path
(måna) or desire (chanda) ‘I am’, then this § is absolutely correct. (There are entities ‘whose Being is care’, and they are the puthujjanas; and there are entities whose Being is cessation of care, and these are the arahats. Ta~håpaccayå … bhavo, and ta~hånirodhå … bhavanirodho.) p. 332/39-333/1 [The call is the call of Care. Being-guilty constitutes the Being to which we give the name of “care”.] ‘“care”’ u/l: (bhava)ta~hå. p. 333/4-6 [To the extent that for Dasein, as care, its Being is an issue, it summons itself as a “they” which is factically falling, and summons itself from its uncanniness towards its potentiality-for-Being.]: … summons itself from out of its strangeness … p. 334/6-10 [The common sense of the “they” knows only the satisfying of manipulable rules and public norms and the failure to satisfy them. It reckons up infractions of them and tries to balance them off. It has slunk away from its ownmost Being-guilty so as to be able to talk more loudly about making “mistakes”.] last sentence noted. p. 334/25-31 [Factically, however, any taking action is necessarily ‘conscienceless’, not only because it may fail to avoid some factical moral indebtedness, but because, on the null basis of its null projection, it has, in Being with Others, already become guilty towards them. Thus one’s wanting-to-havea-conscience becomes the taking-over of that essential consciencelessness within which alone the exietentiell possibility of being ‘good’ subsists.] noted: In ‘being good’ inauthentically the damage is already done. In ‘being good’ there is no question of having a ‘clear conscience’ since I am already guilty—I am guilty of being ‘good’. Goodness is s mode of Being; Being is Being-guilty. p. 336/2-3 [‘Life’ is a ‘business’, whether or not it covers its costs.] noted: Schopenhauer—“‘Life’ is a ‘business’ that does not cover its costs.” p. 337/19-20 [Dasein is an interconnected sequence of successive Experiences,] noted, u/l. p. 337/29-30 [The order of the sequence in which Experiences run their course does not give us the phenomenal structure of existing.] noted. p. 337/33 [self-subsistent]: read ‘absolute’.
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...