Find me, says Being.
Heidegger began his philosophical career as the remarkably bright pupil of Edmund Husserl, the founder of the phenomenological movement who, at that time, had already been a widely renowned and celebrated mind across Europe. By this time, the young philosopher had broken away from his early affiliations with theology and, for a brief while, preoccupied himself with mainly epistemologically relevant questions of the new phenomenological methodology. However, it did not take him long to seek independence from his mentor, Husserl, so by the early 1920s he was already looking for a philosophically defensible access to the so-called ‘facticity of life’, that is to the concreteness of ordinary human life. This considerable task undertaken by him culminated in the 1927 publication of Sein und Zeit (Being and Time) which attempted to elaborate the new, phenomenological ontology via an existential analysis of Dasein. Dasein is the term used by Heidegger to exhibit man or human being by depriving him from his traditional – and, to Heidegger, burdensome – anthropological connotations, and to present him as the unique being among other beings which is solely able to witness and reveal the Truth of Being.Some readers might read Being and Time not so much as a philosophical treatise but as a novel, perhaps a kind of mystery or crime story. The identity of the narrator is not much of a mystery itself: it is Heidegger, of course, who tells us the story. But who is the protagonist of this philosophical story? Without due reflection, careless guessers might risk taking Dasein, that is, man as the hero. However, it would be an obvious mistake to make. On the contrary: we, the audience of the narrative are just as much passive spectators as the narrator. Whereas the story seems to circulate around Dasein as a special mode of existence of man, the true hero is Being itself. The narrator does not want to deceive us: from the outset, he tries to orient our attention to Being, to the meaning of Being, but we, humans, tend to focus mainly on ourselves, as is frequently the case with us. And this is exactly what Heidegger is concerned with: we people have a natural inclination to forget about Being, what it means to be, to exist, we just take it for granted, and this Oblivion of Being is the fountainhead of numerous characteristics and problems of how we conceive reality. Thus the ‘plot’ of the book deals with finding this long missing protagonist, Being.
(—from, Appropriating Being: the advent of the Event as the second beginning of philosophy Lehel Balogh, 2013, Academia)
I am hiding within you, says Being.
Seek me out.