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p. 363/15-28 p. 363/39-40 p. 367/24-26

p. 368/32 p. 369/35-38

the basic structure of care.] noted: Quite! noted. [If we make a problem of ‘life’, and then just occasionally have regard for death too, our view is too short-sighted.] noted: Yes! [the ontological concept of the subject characterizes not the Selfhood of the “I” qua Self, but the selfsameness and steadiness of something that is always present-at-hand.] noted: It characterizes neither. (Granted that the ‘subject’ is selfsame and steady, it is not present-at-hand or it would be an object. This, of course, is a contradiction, since to be selfsame and steady a thing has to be an object. We might say that a ‘subject’ is a ‘trying-to-be-an-object’.) [one is that with which one concerns oneself.] noted: If this were so, there would be no possibility of concern. [… In terms of care the constancy of the Self, as the supposed persistence of the subjectum, gets clarified. But the

himself totally, denounces himself; and he who justifies himself partially denounces himself totally… In everyday life the total guilt, as a thing which is generally presupposed, is gradually so taken for granted that it is forgotten. And yet it is this totality of guilt which makes it possible that in the particular instance one can be guilty or not guilty. He who totally or essentially is guiltless cannot be guilty in the particular instance; but he who is totally guilty can very well be innocent in the particular instance… The priority of the total guilt is not to be determined empirically, is no summa summarum; for no determination of totality ever results from numerical computation… The consciousness of guilt is the decisive expression for existential pathos in relation to an eternal happiness. As soon as one leaves out the eternal happiness, the consciousness of guilt also drops out essentially, or it results in childish definitions which are on a part with a schoolboy’s report for conduct, or it becomes a defence of civil order. Therefore the decisive expression for the consciousness of guilt is in turn the essential maintenance of this consciousness, or the eternal recollection of guilt, because it is constantly put together with the relationship to an eternal happiness. So here there can be no question of the childish thing of making a fresh start, of being a good child again, but neither is there any question of the universal indulgence that all men are like that. One guilt is enough, as I have said, and with that the exister who along with this is related to an eternal happiness, is forever caught. …But still he is related to an eternal happiness, and the consciousness of guilt is a higher expression of this than is suffering. And in the suffering of guilt-consciousness, guilt at once assuages and rankles. It assuages because it is an expression of freedom as this is found in the religious sphere, where the positive is recognizable by the negative, freedom by guilt, but not directly recognizable aesthetically: ‘freedom’ recognizable by freedom. So it is that things so backward …


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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