History of the Concept of Time by Heidegger Martin

Author:Heidegger, Martin
Language: eng
Format: epub
Publisher: Indiana University Press
Published: 1992-04-12T04:00:00+00:00

§21. Worldhood of the world

We now proceed to the task of disengaging the first structure, which we have identified and designated as ‘world.’ We ask what is meant by ‘world’ (worldhood and the expectant present—state of making present and of expectancy)*? What phenomenal constituents are expressed by it?

a) Worldhood as the wherein for

Dasein’s leeway of encounter

From what has been said about the being of Dasein as in-being, namely, that this in-being does not refer to anything like a spatial in-one-another, we can at least formally gather that world is the wherein of Dasein’s being. Accordingly, the ‘wherein’ does not refer to a spatial container. At any rate, such a spatial container cannot constitute the primary character of world, if world is indeed taken as the wherein of the in-being indicated above. But spatiality or more accurately locality plays an especially distinctive constitutive role for the being of the world. In its ontic sense, ‘world’ is the entity which is obviously not the Dasein that is in it, but rather the entity with which [wobei] the Dasein has its being, the entity toward which the Dasein is. This being-toward, this being toward the world, has—as we have already suggested—the character of concern. We define this concern for the world, this being in it in various modes and possibilities, more precisely as preoccupation* with it. In its preoccupation with the world the temporally particular being-in-the-world which the Dasein is temporalizes itself.

When we designate the world as the wherein correlative to in-being, it is so regarded now with a view to the mode of being of in-being understood as preoccupation, in the with-which of concerned preoccupation. In thus being preoccupied with the world, Dasein always already finds its world, and this finding is not theoretical apprehension. The ‘already-being-involved-with’ is care in being concerned. As concerned preoccupation with the world Dasein lets itself encounter its world. Concern as the basic mode of Dasein permits encounter. In thus letting the world be encountered, Dasein discloses the world. All knowing, which as a mode of being of concern is built upon concern, merely lays out, interprets the disclosed world and happens on the basis of concern. Indeed, a particular correlation appears here. The more the initially experienced world is deprived of its worldhood (“unworlded,” as we shall later put it), that is, the more the initially experienced world becomes mere nature; the more we discover in it its mere naturality, for example, in terms of the objectivity of physics; the more cognitive comportment discovers in this way, then all the more does knowing itself become as such the proper way to disclose and to discover. It is in mathematics that knowing as such celebrates the triumph of the discoveries of entities. It is here that we in fact find knowing as such, which discovers, although even here not in a radical and definitive sense, rightly regarded.

Concerned being-in-the-world is what as such lets the world be encountered. We are of course still far too much encumbered by

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