File spoon-archives/heidegger.archive/heidegger_2003/heidegger.0303, message 475


Date: Sat, 29 Mar 2003 15:28:28 +0000
Subject: Re: Being and Time-section 2


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Jud speaking confidently of Heidegger wrote recently:

> He persists in positing a spurious "ontological difference" where none exists.

Since you are so very sure of its non-existence, its non-being, pray tell us
what you understand of the "ontological difference" (as Heidegger and some
of the rest of us here on this list have struggled with) you so adamantly
dismiss as non-existent or nonsense, that we may see why and how (given your
profound understanding of it) it is as you proclaim (non-existent and thus
nonsense); and please, do not spare us the depths and lengths of your
profundity of understanding (of what Heidegger means by his term) in this
regard, chapter and verse please if possible (many of us have lots of
Heidegger texts available).

I'm sure that for reasons utterly and totally different to yours, it could
be indeed argued that the ontological difference is not a being (is not some
thing or matter that has ever been, now or to come), i.e., is not, or in
your terms -- does not exist --, in my terms -- can not 'exist'/be because
it is existence itself -- (like the untimely difference between time and its
moments), but this does not imply that it is nothing just because it is not
a thing; rather it could mean that the ontological difference is not another
different thing from being and beings; it is difference as such,
difference-qua-difference.

It could be argued that there is no difference between being and beings and
that such a collapse means that only beings are in any sense and that
therefore the being of any being is just that being and nothing else (and
remember, oh sophon, that a being is anything whatsoever that can be said to
be, to have been or to yet be), and this is the view that positivists and
scientists and others hold to whilst nonetheless employing the very resource
of such a difference between beings and their being in even recognising
beings as such and as they are. But, sorry, I digress... over to you.

regards

michaelP 

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HTML VERSION:

Re: Being and Time-section 2 Jud speaking confidently of Heidegger wrote recently:

> He persists in positing a spurious "ontological difference" where none exists.

Since you are so very sure of its non-existence, its non-being, pray tell us what you understand of the "ontological difference" (as Heidegger and some of the rest of us here on this list have struggled with) you so adamantly dismiss as non-existent or nonsense, that we may see why and how (given your profound understanding of it) it is as you proclaim (non-existent and thus nonsense); and please, do not spare us the depths and lengths of your profundity of understanding (of what Heidegger means by his term) in this regard, chapter and verse please if possible (many of us have lots of Heidegger texts available).

I'm sure that for reasons utterly and totally different to yours, it could be indeed argued that the ontological difference is not a being (is not some thing or matter that has ever been, now or to come), i.e., is not, or in your terms -- does not exist --, in my terms -- can not 'exist'/be because it is existence itself -- (like the untimely difference between time and its moments), but this does not imply that it is nothing just because it is not a thing; rather it could mean that the ontological difference is not another different thing from being and beings; it is difference as such, difference-qua-difference.

It could be argued that there is no difference between being and beings and that such a collapse means that only beings are in any sense and that therefore the being of any being is just that being and nothing else (and remember, oh sophon, that a being is anything whatsoever that can be said to be, to have been or to yet be), and this is the view that positivists and scientists and others hold to whilst nonetheless employing the very resource of such a difference between beings and their being in even recognising beings as such and as they are. But, sorry, I digress... over to you.

regards

michaelP
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