By Francoise Dastur

This quantity takes up Heidegger's notion of a "phenomenological chronology" in an try and pose the query of the potential for a phenomenological language that may receive over to the "temporality of being" and the finitude of lifestyles. The booklet combines a dialogue of ways to language within the philosophical culture with readings of Husserl on temporality and the early and overdue texts of Heidegger's on common sense, fact and the character of language. in addition to Heidegger's "deconstruction" of good judgment and metaphysics Dastur's paintings is usually knowledgeable via Derrida's deconstruction of the metaphysics of presence and Nietzschean family tree. attractive a miles to Humboldt's philosophy of language as to Holderin's poetic suggestion, the booklet illuminates the eminently dialectical constitution of speech and its crucial reference to mortality.

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Extra info for Telling Time: Sketch of a Phenomenological Chrono-Logy (Athlone Contemporary European Thinkers)

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En ce en quoi il est manifest] 35 through the positing of a 'predicate'. Through this modification, the Als-struktur (as­ structure) is 'cut off from . . 36 Now, the AO,¥OC; itself in which the predicative-apophantic articulation takes place is con­ sidered as a pre-sent being from a philosophical point of view. 39 What Heidegger now understands by 'logic' (the quotation marks are his) is no longer only the 'invention of schoolteachers and not philosophers ,4o due to Plato's and Aristotle's students and not to Aristotle himself but the properly philosophical replacement4 1 of the 'sacrifice' of being as 'the element of thinking'42 enacted by the Sophists.

Thus he embarked, perhaps with a certain immodesty, into the depths of the hyle to extract the secret of the 'hidden art' recognised by Kant under the term 'transcendental schematism'. 29 Phenomenological idealism is thus not a philo­ sophical taking of sides,3o but constitutes in some way the very regime of the phenomenological mode of thought in as much as the latter renews the philo­ sophical demand for a thought that does not renounce giving an account of its own genesis. 33 Nevertheless, he did at this period acknowledge that the "transcendental" thought of ontological difference34 founds the 'idealist' regime of the authentic philosopher.

It is being itself which transforms itself into beings through a movement of transcendence which is at the same time that of the arrival of beings in presence. 64 This is why when being and beings are thought on the basis of difference they show them­ selves to us on the basis of the distributive and gestational dimension that Heidegger calls Austrag65 as the being apart and the being toward each other of overwhelming CUberkommnis) and arrival (Ankunft). It is this 'transversal' (durchgangig) dimension in relation to all the 'epochs' of being which allows us to under­ stand that the onto-theo-logical constitution of meta­ physics follows from the reign of difference from which the terms 'being' and 'beings', 'ground' and 'grounded' come.

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