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[Resoluteness, however, is only that authenticity which, in care, is the object of care, and which is possible as care—the authenticity of care itself.] altered to read: … which, in care, cares, and which possibilizes itself as care … p. 350/4-45 [What if it is only in the anticipation of death that all the factical ‘anticipatoriness’ of resolving would be authentically understood] ‘if death’ corrected to: of death. p. 351/fn. 1.3-6 [In this sentence Heidegger has used no less than five words derived from the Indo-European base ‘stå-’…] noted: Pali ‘ti††hati’. p. 352/3-14 noted. p. 353/12-16 [The ‘Guilty!’ which belongs to the Being of Dasein is something that can be neither augmented nor diminished. It comes before any quantification, if the latter has any meaning at all.] noted: It can be removed altogether—by the removal of asmimåna. p. 353/14-16 [Moreover, Dasein is essentially guilty—not just guilty on some occasions, and on other occasions not.] noted: Cf. Kierkegaard, CUP, p. 468 ff.50 50.  The dialectical reader will easily perceive that the investigation goes backward instead of forward… In existence the individual is a concretion, time is concrete, and even while the individual deliberates he is ethically responsible for his use of time. Existence is not an abstract sport but steady striving and a continuous meanwhile; even at the instant when the task is clearly set there has been some waste, for meanwhile time has passed, and the beginning was not made at once. Thus things go backwards: the task is presented to the individual in existence, and just as he is ready to out at once a fine figure (which only can be done in abstracto and on paper, because the loose trousers of the abstractor are very different from the strait-jacket of the exister) and wants to begin, it is discovered that a new beginning is necessary, the beginning upon the immense detour of dying from immediacy, and just when the beginning is about to be made at this point, it is discovered that there, since time has meanwhile been passing, an ill beginning is made, and that the beginning must be made by becoming guilty and from that moment increasing the total capital guilt by a new guilt at a usurious rate of interest. The task appeared so lofty, and one thought, “Like for like; as the task is, so surely must be he who is to realize it.” But then came existence with one “but” after another, then came suffering as a more precise determinant, and one thought, “Oh, yes, a poor exister must put up with that, since he is in existence.” But then came guilt as the decisive determinant—and now the exister is in thorough distress, i.e. now he is in the medium of existence. And yet this backward movement is a forward movement, in so far as going forward means going deeper into something. In abstracto and on paper the deception is to be off like Icarus, soaring up to an ideal task. But this progress, being chimerical, is sheer

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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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