194

ZOLLIKON SEMINARS


  1. Transcendence" [as characteristic of Da-sein], founded in "being-in-the-world"; the ground of the difference (insufficient).

"Transcendence":

  1. From transcendens—qua [as] presencing of what is present
  2. Transcendence as sustaining the Difference; this transcendens is as being human Da-sein, ecstatic, that is, being-in-the-world
  3. Being-in-the-world can never be determined from metaphysical transcendence or, similarly, from transcendental subjectivity [Kant]. Rather, the transcendence of Dasein as ecstatic is determined from being-in-the-world. Transcendence then means only: to sojourn with, abeing-in" [In-Sein].

Transcendence (see Being and Time, p. 62) in the sense of transcendence pure and simple (Being and Time, sec. 69, esp. pp. 401, 417). Transcendence [is] not [understood] in the sense of the transcendental of Kant, Husserl, and idealism, but taken back to the [originary] difference between beings and being: the clearing in difference. Nevertheless, in this context the difference is still understood within the horizon of metaphysical representation: from beings to being.

Transcendence (as mentioned in Being and Time and in The Essence of Reasons) is merely the basis for the "relationship to being," for being as re-lationship [Be-zug], (the disclosive appropriating Event) [Ereignis],

p. 242

"World" [is] not over-against [Gegenüber] the subject; it [world] is more subjective than "subject," more objective than "object." Subject and object are also not encompassed [by the world], but it is the holding sway of world and Da-sein—holding sway as essential unfolding of "being" [Wesen des Seins]. [What is needed is a] transcendental and ontological inquiry, that is, a fundamental ontological inquiry which is reminiscent of Kant, and yet radically different at the same time.

Transcendence is the word for the being of beings. The distinctiveness of Da-sein's transcendence: a being which transcends and which as care is that being [Da-sein].

Transcendence (Being and Time, p. 62): Its higher universality is the clearing of being. Presencing, unconcealedness of beings [means]: the difference [between being and beings] as clearing, as the disclosive appropriating Event.

The "over-beyond" [Hinaus über] every being is never something otherworldly, namely a "being," that is, something suprasensible [Spirit, God]. Trans-scendence [is] the wholly other! "Stepping beyond" [Überstieg] [does not mean] out from an immanence, not "up to" a suprasensible being, but rather the relationship to being as the bestowal of beings


Zollikon Seminars by Martin Heidegger