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From: "pynchon-l-digest" <owner-pynchon-l-digest@waste.org>
To: <pynchon-l-digest@waste.org>
Sent: Monday, September 22, 2003 12:00 AM
Subject: pynchon-l-digest V2 #3559
>
> pynchon-l-digest Monday, September 22 2003 Volume 02 : Number
3559
>
>
>
> NPPF: re: footenote to Lines 131-132
>
> ----------------------------------------------------------------------
>
> Date: Mon, 22 Sep 2003 00:57:48 -0400 (EDT)
> From: Michael Joseph <mjoseph@rci.rutgers.edu>
> Subject: NPPF: re: footenote to Lines 131-132
>
> I thought this btheirexcerpt from a discussion on Heidegger keenly
> relevant to understanding the sense of Nabokov's world in "Pale Fire,"
> particularly with regard to the structural "I" in the statement "I was the
> shadow of the waxwing slain," but also with special regard to the coming
> back of lines 131-132.
>
> - ---
>
> "Prior to analyzing the structurees of temporality, Heidegger describes
> teh structure of human consciousness or awareness in terms of
> prepositions. Human beings are essentially concerned about theri being, a
> fundamental characteristic that Heidegger called "Care" and the theologian
> Paul Tillich later called "ultimate concern". Care and being concered are
> made possible by the fact that we are essentially ahead of ourselves. That
> is the prepositional description of the future of anticipation.
>
> The fact that this referential totality, of the manifold relations
> of the in-order to, is bound up with that which Da-sein is concerned
> about, does not signify that an objectively present 'world' of
> objects is welded together with a subject. Rather, it is the
phenomenal
> expression of the fact that the constitution of Da-sein, whose
wholeness
> is now delineated explicitly as
being-ahead-of-itself-in-already-being-in
> . . ., is primordially a whole. (BEING and TIME p. 118)
>
>
> Basically, future-orinted, human beings project into the future; they
> are ahead of themsleves. There is an aspect to this that Heidegger does
> not see or is not intereted in: that fact that sometimes being ahead of
> myself can preclude my being where I am. In this limited sense, the animal
> has the advantage; it always is where it is.
> In projecting ahead of myself, I do not just wander endlessly into
> infinity, but come back to my already-being, my having-been or, as
> Heidegger calls it, my 'thrownness'. I am always already 'in' something.
> what am I in? I am in a world. Thus, when the ahead-of-itself comes back
> to having-been, the present, being-in-the-world is engendered.
>
> Future, having-been and present show the phenomenal character-
> istics of 'toward-itself, 'back-to', 'letting something be
> encountered'. The phenomena of toward . . ., to . . ., together
> with . . . reveal temporality as the ekstatikon par excellence.
> Temporality is the primordial 'outside of itself in and for itself.
> Thus we call the phenomena of future, having-been and present, the
> ecstases of temporality. Temporality is not, prior to this, a being
> that first emerges from itself; its essence is temporalizing in the
> unity of the ecstases (Ibid, par 65)
>
> Far from being locke dup within 'the cabinet of consciousness', we
> are always already outside of ourselves, outside in teh world disclosed to
> us. This is the meaning of being there, of existence."
>
> Joan Stambaugh, "Existential Time in Kierkegaard and Heidegger." RELIGION
> AND TIME, edited by Anindita Niyogi Balsley and J.N. Mohanty (New Hork:
> Brill, 1993) 57-58.
> - ---
>
> Michael
>
> ------------------------------
>
> End of pynchon-l-digest V2 #3559
> ********************************
>
> To unsubscribe, send a message to waste@waste.org
> with "unsubscribe pynchon-l-digest" in the message body.
From: "pynchon-l-digest" <owner-pynchon-l-digest@waste.org>
To: <pynchon-l-digest@waste.org>
Sent: Monday, September 22, 2003 12:00 AM
Subject: pynchon-l-digest V2 #3559
>
> pynchon-l-digest Monday, September 22 2003 Volume 02 : Number
3559
>
>
>
> NPPF: re: footenote to Lines 131-132
>
> ----------------------------------------------------------------------
>
> Date: Mon, 22 Sep 2003 00:57:48 -0400 (EDT)
> From: Michael Joseph <mjoseph@rci.rutgers.edu>
> Subject: NPPF: re: footenote to Lines 131-132
>
> I thought this btheirexcerpt from a discussion on Heidegger keenly
> relevant to understanding the sense of Nabokov's world in "Pale Fire,"
> particularly with regard to the structural "I" in the statement "I was the
> shadow of the waxwing slain," but also with special regard to the coming
> back of lines 131-132.
>
> - ---
>
> "Prior to analyzing the structurees of temporality, Heidegger describes
> teh structure of human consciousness or awareness in terms of
> prepositions. Human beings are essentially concerned about theri being, a
> fundamental characteristic that Heidegger called "Care" and the theologian
> Paul Tillich later called "ultimate concern". Care and being concered are
> made possible by the fact that we are essentially ahead of ourselves. That
> is the prepositional description of the future of anticipation.
>
> The fact that this referential totality, of the manifold relations
> of the in-order to, is bound up with that which Da-sein is concerned
> about, does not signify that an objectively present 'world' of
> objects is welded together with a subject. Rather, it is the
phenomenal
> expression of the fact that the constitution of Da-sein, whose
wholeness
> is now delineated explicitly as
being-ahead-of-itself-in-already-being-in
> . . ., is primordially a whole. (BEING and TIME p. 118)
>
>
> Basically, future-orinted, human beings project into the future; they
> are ahead of themsleves. There is an aspect to this that Heidegger does
> not see or is not intereted in: that fact that sometimes being ahead of
> myself can preclude my being where I am. In this limited sense, the animal
> has the advantage; it always is where it is.
> In projecting ahead of myself, I do not just wander endlessly into
> infinity, but come back to my already-being, my having-been or, as
> Heidegger calls it, my 'thrownness'. I am always already 'in' something.
> what am I in? I am in a world. Thus, when the ahead-of-itself comes back
> to having-been, the present, being-in-the-world is engendered.
>
> Future, having-been and present show the phenomenal character-
> istics of 'toward-itself, 'back-to', 'letting something be
> encountered'. The phenomena of toward . . ., to . . ., together
> with . . . reveal temporality as the ekstatikon par excellence.
> Temporality is the primordial 'outside of itself in and for itself.
> Thus we call the phenomena of future, having-been and present, the
> ecstases of temporality. Temporality is not, prior to this, a being
> that first emerges from itself; its essence is temporalizing in the
> unity of the ecstases (Ibid, par 65)
>
> Far from being locke dup within 'the cabinet of consciousness', we
> are always already outside of ourselves, outside in teh world disclosed to
> us. This is the meaning of being there, of existence."
>
> Joan Stambaugh, "Existential Time in Kierkegaard and Heidegger." RELIGION
> AND TIME, edited by Anindita Niyogi Balsley and J.N. Mohanty (New Hork:
> Brill, 1993) 57-58.
> - ---
>
> Michael
>
> ------------------------------
>
> End of pynchon-l-digest V2 #3559
> ********************************
>
> To unsubscribe, send a message to waste@waste.org
> with "unsubscribe pynchon-l-digest" in the message body.