The meaning of being must…already be available to us in a certain way. We intimated that we are always already involved in an understanding of being. From this grows the explicit question of the meaning of being and the tendency toward its concept. We do not know what “being” means. But already when we ask, “What is being?” we stand in an understanding of the “is” without being able to determine conceptually what the “is” means. We do not even know the horizon upon which we are supposed to grasp and pin down the meaning. This average and vague understanding of being is a fact (Heidegger, B&T).
Being And Time is a hard nut to crack. I’ve learned from reading Kant and other philosophers that one must read the introductions in order to start out on the right foot. This is especially true with Heidegger. There are two chapters to this introduction. It is mandatory reading.
We set out, with Heidegger, to uncover the meaning of the question of being. According to the above passage, we already have an inkling of what that meaning might be. Some meaning is always already available to us. We are already “involved” in the grasping of the meaning, albeit in a very vague way, We see through a glass, darkly.
I am aware of my own existence. That is a fact. I know of a certainty I exist, but I know only in a very obscure way. Nevertheless, this dim bit of knowledge has meaning. What is obscure to me, and what will be the end result of my inquiry, is the explicit meaning of the being of beings, of which I am one. This being will be interrogated as to its meaning.
The being of beings “is” itself not a being (ibid.).
Being is not an object. It is not an entity. When my inquiry asks, “What does it mean to be?” I am not asking about a thing.
To be continued…
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