—for in his book there is not yet any mention of this—the ego is creative through its representations , too, and all reality is only in the ego. The world is for him only a ball which the ego has thrown and which it catches again in reflexion. Thus he would have truly declared his godhead as we were recently expecting." According to Fichte the ego throws forth the world , and according to Being and Time it is not the ego that first throws the world, but it is Da-sein (human being), presencing before all humanity, which is thrown.
Presencing of the truth of Being-characterized by the Between, ground-lessly (in general , no "succession," lapsing, expiring and coursing).
Being and time both at the same time and in the same way inaccessible because of their immense nearness. (1) We immediately think right past it (hastiness), (2) we let ourselves be content with the indeterminate (superficiality), (3) because all such things are—apparently—without effect, incomprehensible and similar to nothing. (The turn to usefulness and accomplishment.)
Being is nothing. It "is" not a being in the way we know and think w e know beings.
The difficulty to think the simple; the difficulty to leave habit behind as the sole criterion.
The concept of existence in Being and Time arises from the question named by this title. In the development of this question a reflection on the essence of "time" became necessary. That includes a historical discussion of the previous interpretation of the essence of time. We must distinguish:
1. Preconceptual calculating with time ( time of day, time of year)
2. From here the possible conceptual formulation of the essence of time thus projected. Here a preconception of Being is decisive, since "time" somehow "exists."
(a) Greek chronos, corresponding to topos, calculated, counting time; "datum," given, presencing time. Time as "dated." touto gar estin ho chronos, arithmos kineseos kata to proteron kai hysteron. (Aristotle, Physics IV, 219 b I f.).
To de proteron kai hysteron en topo proton estin (ibid, 219 a 14/5).
(b) modern: as the dimension and scheme of order for all events and human procedure. "Time" as "parameter," that is, that measured along which points and distances can be measured.
3. The question of time with regard to the " temporally" limited journey, experienced in a Christian way, of the individual human soul on earth. "Temporality"—"Eternity."
4. Time as a first name for the projective realm of the truth of Being. "Time" is the ecstatic Between (time-space), not the wherein of beings, but the opening of Being itself.