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Being and Time

clear. Everyday taking care of things understands itself in terms of the potentiality-of-being that confronts it as coming from its possible success or failure with regard to what is actually taken care of. Corresponding to the inauthentic future (awaiting), it has its own way of being together with what is taken care of. The ecstatic mode of this present reveals itself if we adduce for comparison this very same [338] ecstasy, but in the mode of authentic temporality. To the anticipation of resoluteness there belongs a present in accord with which a resolution discloses the situation. In resoluteness, the present is not only brought back from the dispersion in what is taken care of closest at hand, but is held in the future and having-been. We call the present that is held in authentic temporality, and is thus authentic, the Moment [Augenblick]. This term must be understood in the active sense as an ecstasy. It means the resolute raptness of Dasein in what is encountered as possibilities and circumstances to be taken care of in the situation, but this rapture is held in resoluteness. The phenomenon of the Moment can in principle not be clarified in terms of the now. The now is a temporal phenomenon that belongs to time as within-time-ness: the now "in which" something comes into being, passes away, or is objectively present. "In the Moment" nothing can happen, but as an authentic present it lets us encounter for the first time what can be "in a time" as something at hand or objectively present.3

In contrast to the Moment as the authentic present, we shall call the inauthentic present making present [Gegenwärtigen]. Understood formally, every present makes present, but not every present is "in the moment." When we use the expression making present with no additional qualifi.cation, we always mean the inauthentic kind, which is irresolute and lacking the Moment. Making present will become clear only in terms of the temporal interpretation of falling prey to the "world" taken care of; this falling prey has its existential meaning in making present. But since inauthentic understanding projects its potentiality-of-being in terms of what can be taken care of, this means that it temporalizes itself in terms of making present. The Moment, on the other hand, temporalizes itself out of the authentic future.

Inauthentic understanding temporalizes itself as an awaiting that makes present-an awaiting to whose ecstatic unity a corresponding [339]

3. S. Kierkegaard saw the existentiell phenomenon of the Moment in the most penetrating way, which does not mean that he was also as successful in the existential interpretation of it. He gets stuck in the vulgar concept of time and defines the Moment with the help of the now and eternity. When Kierkegaard speaks of "temporality," he means human being's being-in-time. Time as within-time-ness knows only the now, but never a moment. But if the moment is experienced existentially, a more primordial temporality is presupposed, although existentially inexplicit. In relation to the "Moment," cf. K. Jaspers, Psychologie de1· Weltanschauungen, 3rd edition 1925, p. 108ff and the "Referat Kierkegaards," pp. 419-432.

Martin Heidegger (GA 2) Being & Time (S&S)