126
PARTICIPANT: We can set out from the word. The concept of "Dasein" in Kant means actuality.
HEIDEGGER: The concept of actuality in Kant is a dark problem. But how does the concept of Dasein develop in the eighteenth century.
PARTICIPANT: As a translation of existentia [existence].
HEIDEGGER: Dasein means, then: being present now. But how is the word "Dasein" to be understood from out of the hermenuetic of Dasein in Being and Time?
PARTICIPANT: The hermeneutic in Being and Time sets out from Dasein, whereby it does not understand Dasein in the customary manner as present at hand.
HEIDEGGER: In French, Dasein is translated by être-là. [being there], for example by Sartre. But with this, everything that was gained as a new position in Being and Time is lost. Are humans there like a chair is there?
PARTICIPANT: "Dasein" in Being and Time does not mean pure human factual being.
HEIDEGGER: Dasein does not mean being there and being here. What does the "Da" mean?
PARTICIPANT: It means what is cleared in itself. Human being, like Dasein's being is no pure thing present at hand, but a cleared being.
HEIDEGGER: In Being and Time, Dasein is described as follows: Da-sein. The Da is the clearing and openness of what is, as which a human stands out. Representation, the knowledge of consciousness, is something totally different. How does consciousness, knowledge as representation, relate to Dasein? In this you must not reflect, but rather see. Mr. Fink has referred to the fact that consciousness is properly the knowledg~ of the object. In what is objectivity, and that which is represented, grounded?
PARTICIPANT: In representation.
HEIDEGGER: Kant, and with him the absolute idealism of the absolute idea, was content with this answer. But what is thereby suppressed?
FINK: That wherein consciousness and object play.
HEIDEGGER: Thus, the clearing in which something present comes to meet something else present. Being opposite to ... presupposes the clearing in which what is present meets a human. Consciousness is only possible on the ground of the Da, as a derivative mode of it. From here one must understand the historical step that is taken in Being and Time, which sets out from Dasein as opposed to consciousness. That is a matter that one must see. I have alluded to this because this relationship will still play a role for us along side the other relatedness of €v and 1taV1:a. Both belong together. With Heraclitus, aA.i)8na, nonconcealment, stands in the background, even if it is not mentioned directly. He speaks on this ground, although it is nol further pursued by him. What I said in the last