Kim's+notes+on+Krell

Recommended reading – Introduction on pp. 90-91.  § Dasein disclosed in man’s moods  § Anxiety and being – “In anxiety I realize that I have been ‘thrown’ into the world and that my life and death—my being as such—is an issue I must face” (p. 90).  § “The nothing” – “‘The nothing’ comes to be a name for the source not only of all that is dark and riddlesome in existence—which seems to rise from nowhere and to return to it—but also of the openness of Being as such and the brilliance surrounding whatever comes to light” (p. 91).  § Metaphysics as nihilism – “… Heidegger follows Nietzsche in identifying the history of metaphysics as nihilism. Nihilism does not result from excessive preoccupation with the nothing. On the contrary, only by asking the question of the nothing can nihilism be countered” (p. 91). The Unfolding of a Metaphysical Inquiry  § Science knows nothing of “the nothing” – If science is right, then only one thing is sure: science wishes to know nothing of the nothing. Ultimately this is the scientifically rigorous conception of the nothing. We know it, the nothing, in that we wish to know nothing about it” (p. 96)  § The question – How is it with the nothing? The Elaboration of the Question  § The nothing as the “negation of the totality of beings” (p. 97 and again on 98)  § Due to the limits of thought in determining the nature of “the nothing,” Heidegger turns to the examine experiences of “the nothing”  § Anxiety (of nothing) vs. fear (of something) – pp. 100-101  § “Anxiety reveals the nothing” (p. 101). The Response to the Question  § In anxiety, being as a whole falls away. The nothing repels being. Nothing rises to confront us and reveals being.  § “Nihilation is not some fortuitous incident. Rather, as the repelling gesture toward the retreating whole of beings, it discloses those beings in their full but heretofore concealed strangeness as what is radically other—with respect to the nothing” (p. 103).  § “Only on the ground of the original revelation of the nothing can human existence approach and penetrate beings” (p. 103).  § “Da-sein means: being held out into the nothing” (p. 103).  § “Without the original revelation of the nothing, no selfhood and no freedom” (p. 103).  § “Being and the nothing do belong together… Being itself is essentially finite and reveals itself only in the transcendence of Dasein which is held out into the nothing” (p. 108).
 * What Is Metaphysics?**

Recommended reading – Introduction on pp. 112-114. The Usual Concept of Truth The Inner Possibility of Accordance The Ground of the Possibility of Correctness The Essence of Freedom
 * On the Essence of Truth**
 * Truth as Being in unconcealment – “Disclosedness or unconcealment (//Unverborgenheit)// is therefore the most original meaning of truth” (p. 113).
 * Dasein as disclosure __and__ concealment – “However, disclosedness never goes unchallenged. Dasein discovers beings but also covers them over: aware of its possibilities, Dasein is nevertheless ‘thrown’ into the world and ‘ensnared’ by it. Hence Dasein is ‘equally in truth and in untruth.’ Open to beings and to its own being possible, Dasein nonetheless relinquishes this openness in exchange for the security of whatever ‘they’ say is true. It lets truth slip into the same oblivion as Being and finds its ‘truths’ as so many scintillating beings there before it, polished yet manipulable” (p. 113).
 * Truth as accordance – “Being true and truth here signify accord, and that in a double sense: on the one hand, the consonance [//Einstimmigkeit//] of a matter with what is supposed in advance regarding it and, on the other hand, the accordance of what is meant in the statement with the matter” (p. 117).
 * Thing-thing accordance vs. statement-thing accordance – pp. 120-121
 * Truth as freedom – “The openness of comportment as the inner condition of the possibility of correctness is grounded in freedom. //The essence of truth is freedom//” (p. 123).
 * Freedom as letting beings be, truth as unconcealment
 * “Freedom now reveals itself as letting beings be” (p. 125).
 * “To let be—that is, to let beings be as the beings which they are—means to engage oneself with the open region and its openness into which every being comes to stand, bringing that openness, as it were, along with itself” (p. 125).
 * “If we translate //aletheia// as ‘unconcealment’ rather than ‘truth,’ this translation is not merely more literal; it contains the directive to rethink the ordinary concept of truth in the sense of the correctness of statements and to think it back to that still uncomprehended disclosedness and disclosure of beings” (p. 125).
 * “Freedom, understood as letting beings be, is the fulfillment and consummation of the essence of truth in the sense of the disclosure of beings. ‘Truth’ is not a feature of correct propositions that are asserted of an ‘object’ by a human ‘subject’ and then ‘are valid’ somewhere, in what sphere we know not; rather, truth is disclosure of beings through which an openness essentially unfolds [//west//]” (p. 127).

The Essence of Truth Untruth as Concealing Untruth as Errancy Philosophy and the Question of Truth Note
 * “Precisely because letting be always lets beings be in a particular comportment that relates to them and thus discloses them, it conceals beings as a whole. Letting-be is intrinsically at the same time a concealing” (pp. 129-130).
 * Being as a whole is concealed and forgotten. With the forgotten mystery of Dasein, man places himself and his standards at the center of his world.
 * “… humanity replenishes its ‘world’ on the basis of the latest needs and aims, and fills out that world by means of proposing and planning. From these man then takes his standards, forgetting being as a whole… He is all the more mistaken the more exclusively he takes himself, as subject, to be the standard for all beings. The inordinate forgetfulness of humanity persists in securing itself by means of what is readily available and always accessible” (p. 132).
 * “Errancy is the essential counter-essence to the primordial essence of truth. Errancy opens itself up as the open region for every opposite to essential truth” (p. 133).
 * Errancy leads man astray from being as a whole.
 * “By leading [man] astray, errancy dominates man through and through. But, as leading astray, errancy at the same time contributes to a possibility that man is capable of drawing up from his ek-sistence—the possibility that, by experiencing errancy itself and by not mistaking the mystery of Da-sein, he //not// let himself be led astray” (p. 134).
 * Heidegger notes that he intended to complement this lecture “On the Essence of Truth” with a second lecture, “On the Truth of Essence” but was unable to do so for reasons explained in the “Letter on Humanism” [Reading V of this book].