Date: Wed, 1 Jul 1998 23:33:11 +0200 Subject: Re: Mine-ness From: artefact-AT-t-online.de (Michael Eldred) Cologne 01 July 1998 jim schrieb: > But I am still perplexed about Mine-ness in SuZ. > > Does Mine-ness afford us any kind of epistemological privileges with > respect to what we think and feel? > > Eg: A man mistakenly buys a gold-plate, iron ring for a female lover. > She discovers that the ring is iron, not gold. She asks: "How could you > have bought me such a thing? It really hurts me that you did. Are you > toying with my feelings? I'm hurt ...." He responds: "Look, I'm really > very sorry and embarrassed, but at the time I bought it, I thought it was > made of gold .... Look, I know what I thought when I bought it. I'm not > toying with your feelings. I would never do that. I was deceived. The > shop-keeper lied to me .... But you can't be hurt, can you? I was > tricked." She tells him: "Don't tell me I can't be hurt! YOU hurt me. I > know I'm hurt"!! > > And so forth and so on. The woman is completely stupid to insist on her feelings, since it turns out not to be true that her lover hurt her by presenting her with a fake ring. The hurt can only come from a subterfuge. By insisting on feelings, the truth of being-together is ignored. But this is by the bye. Jemeinigkeit (mine-ness) is an existenzial that characterizes a feature of Dasein's being -- its being its always, ineluctably, its own, and this my-ownness is not the instantiation or particularization or singularization of a general category or genus. Thus, Jemeinigkeit is related to Selbstsein, and is one possible interpretaion of the metaphysical isolation of Dasein, including the Unbezueglichkeit (non-relatedness) of its having-to-die. Its own being is always an issue for Dasein, i.e. it always has to lead its _own_ existence -- nobody else can do it, and Dasein cannot exist another Dasein's existence. Mitsein is always a sharing of world by individual Daseins. > Is it correct to say: just as the disruption/obstruction relating to H's > hammer explains why the carpenter starts "talking about/referring to" the > hammer (from Zuhanden- to Vorhandensein), does this > "disruption/obstruction" in the lovers' lives explain IN THE SAME > WAY why the lovers start "talking about" their thoughts and feelings(not > moods)????? Or is the Zu-Vor distinction not properly applied to the > case of our thoughts and feelings?? The vorhanden/zuhanden distinction cannot apply to Dasein, since it is only applicable to "nichtdaseinsmaessigem Seienden", i.e. to beings that do not have the mode of being of Dasein. That is why the talk of having feelings is misleading, because it ascribes the mode of being of Vorhandenheit to feelings, when in truth it is moods as modes of Dasein's being-as-a-whole which is being addressed. Each mood is a disclosure of the world as a whole for Dasein in a particular situation. Normally, when people start talking to each about their feelings, there is a kind of objectification of moods into something present-at-hand going on, a kind of hypostasization. The feelings are inside and have to come to expression. All this inside/outside stuff comes from today's hegemonic way of thinking in the element of (the metaphysics of) subjecticity. The subject/object distinction is as natural to us as the air we breath. > Would it be correct to claim -- like Wittgenstein again -- that the > Mitsein existentiale is the ontological a priori grounding the possibility > for lovers not only to have thoughts and feelings, but to "share" thier > thoughts and feelings??? (contra Descartes). I don't know about Wittgenstein, but Mitsein is definitely, as you say, "the ontological a priori grounding the possibility (not only) for lovers ... to have thoughts and feelings, [and] to "share" their thoughts and feelings", but for Dasein and Dasein to share a world at all. Michael _-_-_-_-_-_-_-_-_-_- artefact text and translation _-_-_-_-_-_-_-_-_-_- _-_-_-_-_-_-_-_-_-_-_-_-_-_-_- made by art _-_-_-_-_-_-_-_-_-_-_-_-_-_- http://www.webcom.com/artefact/ _-_-_-_-_-_-_-_ artefact-AT-t-online.de-_-_ _-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_ Dr Michael Eldred -_-_-_ _-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_-_- --- from list heidegger-AT-lists.village.virginia.edu ---
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