- P. 95 The very asking question is an entity's mode of Being; and as such it gets its essential character from what is inquired about - namely, Being. This entity which each of us is himself and which includes inquiring as one of the possibilities of its Being, we shall denote by the term "Dasein". (Notes: P.118 "being-there" / "existence")
The ontical priority of the question of Being
- P.96 ...what we have had in mind in speaking of Dasein's "Being-ontology" is to be designated as something "pre-ontological." It does not signify simply "being-ontical," however, but rather "being in such a way that one has an understanding of Being."
- That kind of Being towards which Dasein can comport (處身於) itself in one way or another, and always does comport itself somehow, we call "existence".
- The question of existence is one of Dasein's ontical "affairs". This does not require that the ontological structure of existence should be theoretically transparent. The question about that structure aims at the analysis of what constitutes existence. The context of such structures we call "existentiality."
Equipment, Action, and the World
- P.98 The kind of Being which equipment possesses - in which it manifests itself in its own right - we call "readiness-to-hand."
- P.99 Readiness-to-hand is the way in which entities as they are "in themselves" are defined ontologico-categorially.
How the worldly character of the environment announces itself in entities within-the-world
- P.101 Anything which is un-ready-to-hand in this way is disturbing to us, and enables us to see the obstinacy of that with which we must concern ourselves in the first instance before we do anything else. With this obstinacy, the presence-at-hand of the ready-to-hand makes itself known in a new way as the Being of that which still lies before us and calls for our attending to it.
Seeing and Sight
- P.106 And only because the "senses" belong ontologically to an entity whose kind of Being is Being-in-the-world with a state-of-mind, can they be "touches" by anything or "have a sense for" somethings in such a way that what touches them shows itself in an affect.
- Existentially, a state-of-mind implies a disclosives submission to the world, out of which we can encounter something that matters to us.
- P.107 Because understanding, in every case, pertains rather to Dasein's full disclosedness as Being-in-the-world, this diversion of the understanding is an existential modification of projection as a whole. In understanding the world, Being-in is always understood along with it, while understanding of existence as such is always an understanding of the world.
- P.108 In its projective character, understanding goes to make up existentially what we call Dasein's "sight". With the disclosedeness of the "there," this sight is existentially; and Dasein is this sight equiprimordially in each of those basic ways of its Being which we have already noted: as the circumspection of concern, as the considerateness of solicitude(擔心), and as that sight which is directed upon Being as such, for the sake of which any Dasein is as it is.
Understanding and interpretation
- P.109 As understanding, Dasein projects its Being upon possibilities. This Being-towards-possibilities which understands is itself a potentiality-for-Being, and it is so because of the way these possibilities, as disclosed, exert their counter-thrust upon Dasein.
Hearing, Discourse, and the Call of Care
Hands
- P.112 "Craft" literally means the strength and skill on our hands. The hand is a peculiar things. In the common view, the hand is part of our bodily organism. But the hand's essence can never be determined, or explained, by its being an organ which can grasp.
- Only a being who can speak, that is, think, can have hands and can be handy in achieving works of handicraft.
- P.113 Man himself acts through the hand; for the hand is, together with the word, the essential distinction of man. Only a being which, like man, "has" the word, can and must "have " "the hand".
On Hearing the Logos
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