Abstract
Hardly can we escape saying something about the being whose modes are to be our topic. The task of so doing may be supposed to have been rendered easier by Martin Heidegger who devoted his life to the effort to speak truly about being. But I cannot accept his views without some modification. Though I hesitate to differ with him, Heidegger may not have contended correctly in every respect; in particular, he notes, as I have already remarked (in essay 2) that ‘being,’ a gerund, possesses two quite different senses, the verbal and the nominative. The verbal sense, which seems to him the most difficult to conceive and to express, has, he holds, become over the centuries lost, or at least fugitive. This is the sense referring to motion, change, growth.1 This sense has largely been replaced by the nominative sense, referring to stability, to the unchanging, to the eternal. The consequence has been, he goes on to reason, disastrous. Being itself, the real being of anything always turns out, under influence by this conviction, to be the permanent. There is, of course, a reason for this choice of meaning. The permanent in any changing situation lends itself to measurement and to mathematical and scientific treatment and finally to technological control.
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Notes
Cf. “On the Grammar and Etymology of the Word ‘Being’,” in Martin Heidegger, An Introduction to Metaphysics, trans. Ralph Manheim (New Haven: Yale University Press, 1959).
Cf. Herbert Spiegelberg, “On the ‘I-am-me’ Experience in Childhood and Adolescence,” Review of Existential Psychology and Psychiatry, IV (1964), 3–12.
Also see Helen Keller, The Story of my Life, 8th ed., ed. John A. Macy (London: Hodder and Straughton, 1904) pp. 22–25, 316f.
Walker Percy, Lost in the Cosmos: The Last Self-Help Book (New York: Farrar, Straus and Giroux, 1983). This book argues with wit and humor to the impossibility of self-help.
Martin Heidegger, “On the Essence of Truth,” trans by R.F.C. Hull and Alan Crick, in Existence and Being, ed. by Werner Brock (Chicago: Henry Regnery Co., 1949), pp. 292–324.
Mark Van Doren, Liberal Education (Boston: Beacon Press, 1959), p. 142.
One of the most remarkable books of this type is Paul Davies’ God and the New Physics (New York: Simon and Schuster, 1983). It purports to consider some religious doctrines in the context of contemporary physics. The author takes the Medieval proofs for the existence of God (St. Thomas’ for example) as if they were formulated by inhabitants of the modern physical cosmos. Of course these proofs are found wanting; though, he does conclude that the argument from design is not inconsistent with physics at the present; still, he thinks it will probably be discredited in the future. Safe to say many a reader of this book, who is unable to adjust his techniques of reading to the language in use or to the mode(s) of being under investigation, will continue in this state of confusion.
See John Sallis, “Metaphysical Security and the Play of Imagination: An Archaic Reflection,” in Philosophy and Archaic Experience (Pittsburgh: Duquesne University Press, 1982), pp. 13–28, for a clear account of this pattern of thought.
Cf. Harold Alderman, “Crossing Over,” in Tulane Studies in Philosophy, ed. Robert C. Whittemore, vol. XXIX (1980), pp. 1–10.
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© 1989 Kluwer Academic Publishers
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Ballard, E.G. (1989). Modes of Being and Their Relation to the Liberal Arts and Artist. In: Philosophy and the Liberal Arts. Contributions To Phenomenology, vol 2. Springer, Dordrecht. https://doi.org/10.1007/978-94-009-2368-3_17
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