§10. Problem of transcendence [172-173]

body and everybody, but the primordial positivity and potency of the essence.

3. Neutrality is not the voidness of an abstraction, but precisely the potency of the origin, which bears in itself the intrinsic possibility of every concrete factual humanity.

4. Neutral Dasein is never what exists; Dasein exists in each case only in its factical concretion. But neutral Dasein is indeed the primal source of intrinsic possibility that springs up in every existence and makes it intrinsically possible. The analysis always speaks only in Dasein about the Dasein of those existing, but it does not speak to the Dasein [being-there] of those who exist; this would be nonsense, since one can only speak to those that are existing. The analysis of Dasein is thus prior to all prophesying and heralding world-views; nor is it wisdom, something available only in the structure of metaphysics. The philosophy of life, Lebensphilosophie, has a prejudice against this analysis as a "system of Dasein." This arises from an uneasiness with concepts, and shows a misunderstanding of concepts and of "systematicity" as an architectonic that is thoughtful while nevertheless historical [geschichtlich].

5. Nor is this neutral Dasein the egocentric individual, the ontic isolated individual. The egoity of the individual does not become the center of the entire problematic. Yet Dasein's essential content, in its existence to belong to itself, must be taken up along with the approach. The approach that begins with neutrality does imply a peculiar isolation of the human being, but not in the factical existentiell sense, as if the one philosophizing were the center of the world. Rather, it is the metaphysical isolation of the human being.

6. As such, Dasein harbors the intrinsic possibility for being factically dispersed into bodiliness and thus into sexuality. The metaphysical neutrality of the human being, inmost isolated as Dasein, is not an empty abstraction from the ontic, a neither-nor; it is rather the authentic concreteness of the origin, the not-yet of factical dispersion [Zerstreutheit]. As factical, Dasein is, among other things, in each case dispersed in a body and concomitantly, among other things, in each case disunited [Zwiespältig] in a particular sexuality. "Dispersion," "disunity" sound negative at first, (as does "destruction"), and negative concepts such as these, taken ontically, are associated with negative evaluations. But here we are dealing with something else, with a description of the multiplication (not "multiplicity") which is present in every factically individuated Dasein as such. We are not dealing with the notion of

The Metaphysical Foundations of Logic (GA 26) by Martin Heidegger