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By Anton Hemereijick, Ben Knapen, Ellen van Doorne

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If so, in what sense are Heidegger’s assertions true and those of his opponents false? Falsity is not for Heidegger co-ordinate with truth, as it is for those who locate both primarily in assertions. If I assert, “The hammer is too heavy”, and you say, “No, the hammer is not heavy”, one of us is perhaps asserting a falsehood. But for this to be possible both of us must agree that there is a hammer there and, more generally, inhabit the same world. Falsehood is only possible against a background of truth and of agreement about the truth.

The essence of Dasein lies in its existence. Accordingly those characteristics which can be exhibited in this entity are not ‘properties’ present-at-hand of some entity which ‘looks’ so and so and is itself present-at-hand; they are in each case possible ways for it to be, and no more than that. …So when we designate this entity with the term ‘Dasein’, we are expressing not its ‘what’ (as if it were a table, house, or tree) but its Being. (BT, 42). The temporal character of Dasein also explains much of Heidegger’s methodology.

Xxvi. 95: “every philosophy, as a human thing, intrinsically fails; and God needs no philosophy”. 35 A Comprehensive Study of Heidegger’s Thought contrast, as false. The light he casts reaches only so far, and his opponents are never, and never leave us, wholly in the dark. More often he describes his opponents’ views as insufficiently “original” or “primordial” (ursprünglich), in the sense that they do not get close enough to the “source” (Ursprung) or to the bottom of things. Such light as they shed does not reach far enough into the water.

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