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ZOLLIKON SEMINARS
First, our thoughtful attention is directed toward the unique and distinctive character of modern science. Second, it is directed toward the way of questioning, seeing, and saying of phenomenology in the broadest sense. Third, it is directed toward the relationship between science and phenomenology. With regard to the third problem, I return to the question Dr. H. raised in a previous seminar. The discussion of the three questions mentioned above must also explain how one might be afraid— and properly so—that a phenomenological reflection on science and its theories would deprive one of a hold on one, leaving one groundless. With this, the question cannot be avoided as to how far science, as such, is able to give human existence grounding at all. But we shall try to deal with the three themes mentioned above—namely, science, phenomenology, and their mutual relationship—following the line of questioning posed in relation to our previous seminar. One group refers to the phenomenon of the body and the other to method. Although we will work with the second group first, I will start with a question from the first group.
I will select the following question: When I am involved "body and soulM in the discussion of the theme, is my body not absent, or is it no longer sitting on the chair where it was before I began to pay attention to this theme?
The answer to all questions always presupposes that we ask the right questions. In our question, I take the body first as a corporeal thing present-at-hand on the chair. But actually, I sit on the chair. This involves something quite different from the presence-at-hand of one corporeal thing above another.
Where is the body when I am involved "body and soul" in the theme of the discussion? On the other hand, how is the content of the discussion related to space? I am listening to the discussion of the theme "I am all ears."* Thus, hearing is a mode of bodying forth—of the bodily participation in the discussion. I am not only hearing but also speaking and participating in the discussion. Hence, I must continue to sit on the chair in a bodily manner in order to be all ears. If I wandered around the room, this would be lessened or not done at all. Hearing refers to the theme uttered in the discussion. Therefore, we also speak of a verbal articulation [Verlautbarung], For something to be uttered means: It is said. Hearing and speaking on the whole belong to language. Hearing
* See M. Heidegger, "Logos: Heraclitus B50," Vorträge und Aufsätze (Pfullingen: G. Neske, 1954), pt. 3 [Early Greek Thinking, trans. D. F. Krell and F. A. Capuzzi (New York: Harper and Row, 1975), pp. 59-78]. See also Heidegger, Being and Time, Sec. 34.—TRANSLATORS