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 HEIDEGGER'S TEMPORAL IDEALISM

This book is a systematic reconstruction of Heidegger's account of time

and temporality in Being and Time. The author locates Heidegger in a
tradition of "temporal idealism" with its sources in Plotinus, Leibniz, and
Kant. For Heidegger, time can be explained only in terms of "originary
temporality," a concept integral to his ontology. Professor Blattner sets out
not only the foundations of Heidegger's ontology, but also his phe-
nomenology of the experience of time.
Focusing on a neglected but central aspect of Being and Time, this book
will be of considerable interest to all students of Heidegger both inside
and outside philosophy.

William D. Blattner is Associate Professor of Philosophy at Georgetown

University.
 MODERN EUROPEAN PHILOSOPHY
General Editor
ROBERT B. PIPPIN, University of Chicago
Advisory Board
GARY GUTTING, University of Notre Dame
ROLF-PETER HORSTMANN, Humboldt University, Berlin
MARK SACKS, University of Essex

This series contains a range of high-quality books on philosophers, topics,

and schools of thought prominent in the Kantian and post-Kantian Euro-
pean tradition. It is nonsectarian in approach and methodology, and
includes both introductory and more specialized treatments of these
thinkers and topics. Authors are encouraged to interpret the boundaries
of the modern European tradition in a broad way and in primarily philo-
sophical rather than historical terms.

Some Recent Titles:

Frederick A. Olafson: What Is a Human Being'?
Stanley Rosen: The Mask of Enlightenment: Nietzsche's Zarathustra
Robert C. Scharff: Comte after Positivism
F. C. T. Moore: Bergson: Thinking Backwards
Charles Larmore: The Morals of Modernity
Robert B. Pippin: Idealism as Modernism
Daniel W. Conway: Nietzsche's Dangerous Game
J o h n P. McCormick: Carl Schmitt's Critique of Liberalism
Gunter Zoller: Fichte's Transcendental Philosophy
Frederick A. Olafson: Heidegger and the Ground of Ethics
Warren Breckman: Marx, the Young Hegelians, and the Origins of Radical
Social Theory
Charles Griswold: Adam Smith and the Virtues of Enlightenment
HEIDEGGER'S TEMPORAL
IDEALISM

WILLIAM D. BLATTNER

CAMBRIDGE
UNIVERSITY PRESS
PUBLISHED BY THE PRESS SYNDICATE OF THE UNIVERSITY OF CAMBRIDGE
The Pitt Building, Trumpington Street, Cambridge CB2 I R P , United Kingdom

CAMBRIDGE UNIVERSITY PRESS

The Edinburgh Building, Cambridge CB2 2RU, UK http: //www.cup.cam.ac.uk
40 West 20th Street, New York, NY 10011-4211, USA http: //www.cup. org
10 Stamford Road, Oakleigh, Melbourne 3166, Australia

© William D. Blattner 1999

This book is in copyright. Subject to statutory exception

and to the provisions of relevant collective licensing agreements,
no reproduction of any part may take place without

the written permission of Cambridge University Press.

First published 1999

Typeface Baskerville 10.25/13 pt. System MagnaType™ [AG]

A catalog record for this book is available from the British Library.

Library of Congress Cataloging-in-Publication Data

Blattner, William D., 1963-
Heidegger's temporal idealism / William D. Blattner.
p. cm. - (Modern European philosophy)
Includes bibliographical references.
ISBN 0-521-62067-8 (hb)
1. Heidegger, Martin, 1889-1976. Sein und Zeit. 2. Time.
3. Idealism. I. Title. II. Series.
B3279.H48S45736 1999
m-dc2i 98-24491
CIP

ISBN o 521 62067 8 hardback

Transferred to digital printing 2003

FOR MY PARENTS
 CONTENTS

Acknowledgments page xi
A Note on Sources xiv

Introduction. Ontology, Phenomenology, and Temporality 1

1 Care as the Being of Dasein 31

Existence and Understanding 32
Facticity and Affectivity 42
Falling 54
Discourse 67
The Everyday and Dasein's Extreme Condition 75

2 Originary Temporality 89
Heidegger's Notion of the Temporal Interpretation of
Dasein's Being 90
The Modal Indifference of Originary Temporality 98
The Temporality of Care 102
Interlude: The Temporal Vacuity of Discourse 121
Originary Temporality and the Unity of Care 122

3 World-Time and Time-Reckoning 127

World-Time 128
ix
X CONTENTS

The Understanding of World-Time and Its Bases 135

The Derivation of World-Time from Originary Temporality:
The World-Time Dependency Thesis 164

4 The Ordinary Conception of Time and Disengaged

Temporality 185
The Change-Over from the Occurrent to the Available 185
The Change-Over in the Understanding of Time 189
Disengaged Temporality as Leveled-Off Pragmatic
Temporality 210
Ordinary Time as Leveled-Off World-Time 216

5 Heidegger's Temporal Idealism 230

Heidegger's Transcendental Idealism 253
The Temporality of Being 254
Heidegger and the Plotinian Tradition 261
Temporality, Dasein, and World 271

Conclusion. The Consequences of the Failure of Heidegger's

Temporal Idealism 277
Originary Temporality and the Ontology of Dasein 279
A New Philosophy of Being 289

Bibliography 311
Index 319
 ACKNOWLEDGMENTS

This book grew out of my doctoral dissertation and is the product of

sporadically intensive work over the past seven or eight years. In finally
completing it I am extensively indebted to a great many people, not all of
whom, I fear, I can list here, but some of whom, I know, I must. My greatest
intellectual debts are to my two chief mentors over the past fifteen years:
Bert Dreyfus, who first introduced me to Heidegger's thought and whose
basic orientation to Heidegger remains a foundation for my approach,
and who has helped me professionally an extraordinary number of times,
and John Haugeland, who supervised my doctoral research and helped
guide the first steps I took on my own as a scholar of Heidegger. I have
enjoyed the benefit of dialogue over the years with many other students of
Heidegger's thought, but especially: Taylor Carman, Steve Crowell, Mark
Okrent, Bob Pippin, and Ted Schatzki.
Since I arrived at Georgetown University almost eight years ago, I have
immensely enjoyed discussing modern, German thought with my col-
leagues here, including Frank Ambrosio, Denis Bradley, John Brough,
Alfonso Gomez-Lobo, Julia Lamm, Terry Pinkard, and Wilfried Ver Eecke.
Many others have helped to make up the framework of departmental
support that encouraged me to write and finish this book. Apart from
inserting here a (happily lengthy) departmental faculty list, I would like to
thank my chair for seven of the past eight years, Wayne Davis. He has
helped me to secure the summer research grants, junior faculty research
xi
Xll ACKNOWLEDGMENTS

leave, and sabbatical leave on which I relied to write most of this book. For
actually awarding and bankrolling those grants and leaves, I must thank
our generous Graduate School of Arts and Sciences. Also within the
department here, I would thank Mark Lance and Neil Lewis, who dis-
cussed some of these ideas with me and who have been a pleasure to work
with. All of the students who have taken my lecture courses and seminars
on Heidegger have helped keep me going by reminding me every other
year why I love to think about Heidegger's philosophy. My graduate stu-
dents who have devoted themselves to phenomenology have been a joy to
teach and have also helped me in thinking through this book, among
them John Gunkel, David Lyng, Thane Naberhaus (whom I also thank for
constructing the index for this book), and Rosario Ames.
I have learned most of what I believe about the peculiar properties of
self-interpretive for-the-sakes-of-which from reflecting on the most power-
ful for-the-sake-of-which in my life: my family - Alisa, Willie, and Sam. My
parents, Robert Blattner and Meera Kamegai, father-in-law, Jim Carse
(whose books have also taught me something rather directly about for-
the-sakes-of-which and the infinite games we play in pursuing them), and
grandparents, Nina and Bill Kleus and Frances Wardell, have provided
considerable inspiration and love.
I would like to thank Bob Pippin a second time, this time as general
editor of Cambridge University Press's "Modern European Philosophy"
series, for taking an interest in this manuscript and guiding it through to
publication. Terence Moore, executive editor at the Press, made the pro-
cess of submission and review smooth. Last, I must thank three anony-
mous referees for the Press, who provided keen commentary on an earlier
draft of the manuscript. For an author, such referees are a dream.
I must also acknowledge the editors of the journals who first published
some of the material incorporated into this book, to thank them not only
for publishing my work, but also for allowing me to republish it as part of
this study:

• For "Is Heidegger a Kantian Idealist?" Inquiry 37: 185-201, Alastair

Hannay, editor; © 1994 Scandinavian University Press.
• For "Existence and Self-understanding in Being and Time/' Philosophy
and Phenomenological Research 56: 97-110, Ernest Sosa, editor; © 1996.
• For "The Concept of Death in Being and Time/' Man and World 27: 4 9 -
70, Joseph Kockelmans and Calvin Schrag, editors; © 1994 Kluwer
Academic Publishers.
• For "Decontextualization, Standardization, and Deweyan Science,"
 ACKNOWLEDGMENTS Xlll

Man and World 28: 321-39, Robert Scharff, editor; © 1995 Kluwer
Academic Publishers.

I carried out the final preparation of this manuscript while enjoying an

Alexander von Humboldt Foundation fellowship. For the time this af-
forded me, I should like to thank not only the foundation, but also my
host at the University of Tubingen, Toni Koch.
 A NOTE ON SOURCES

In this study I rely mostly on two texts (at least until the Conclusion, when
I turn to later Heidegger): Being and Time (1927) and Heidegger's Sum-
mer Semester 1927 lecture series, The Basic Problems of Phenomenology (Die
Grundprobleme der Phdnomenologie, GP). There are two reasons for this.
First, although the publication of Heidegger's Gesamtausgabe is provid-
ing an extraordinary opportunity to look for clues to the meaning of
difficult passages and concepts in Being and Time and to inquire into
Heidegger's intellectual development, an opportunity exploited, for ex-
ample, by Kisiel (1993), in general I think it unwise to allow Heidegger's
formulations in his lectures to override plausible interpretations of Being
and Time. Even though Heidegger did approve the texts in the Gesam-
tausgabe s sequence of lectures, nonetheless Being and Time is the pub-
lished text, the magnum opus of Heidegger's early period. We cannot
assume that Heidegger formulated classroom lectures to express his con-
sidered judgments precisely, especially given that his audience was likely
more familiar with Husserlian and neo-Kantian forms of expression than
those that would make up Being and Time.1 It is true that Heidegger
rushed Being and Time, especially division 2, into print in order to secure a
promotion to Ordinarius. Still, I think we have every reason to believe that
when an author puts something of the magnitude of Being and Time into

1 Carl Friedrich Gethmann takes a similar position (1993, p. 139).

xiv
 A NOTE ON SOURCES XV

print, even under academic pressure, it is likely that it is more carefully

and directly formulated than classroom lectures.
Second, a close look at Heidegger's lectures in the middle and late
twenties reveals that despite some of those lectures serving as something
like rough drafts of Being and Time, especially division 1,2 only two of them
provide us much help in untangling the theory of time and temporality in
the magnum opus: Basic Problems, which postdates the composition of
Being and Time and which I shall treat at length in this study, and Logic: The
Question Concerning Truth (Logik: DieFrage nach der Wahrheit, Winter Semes-
ter 1925/6, LFW). In Logic, which predates the completion of division 2
of Being and Time, Heidegger argues that the "already" and "ahead" that
help to constitute the being of Dasein have very little in common with
"Now-time," time as ordinarily conceived (§§15, 18). However, in order
not to stray too far from the official topic of his lectures, Heidegger
explicitly eschews developing a theory of time in Logic (§15). So Logic
foreshadows, but does not spell out, Heidegger's claim in Being and Time
that the mode of time that structures Dasein's existence is not a sequence
of Now's. Heidegger is also clear in Logic (§37) that Dasein'5 temporality is
modally indifferent, that is, neither authentic nor inauthentic, a view I
defend in Chapter 2. Logic, therefore, provides some help, but not much.
Looking backwards from Logic, both his Summer Semester 1925 lec-
ture series, Prolegomena to the History of the Concept of Time {Prolegomena zur
Geschichte des Zeitbegrijfs, PGZB), and his 1924 address to the Marburger
Theologenschaft, The Concept of Time (Der Begriff der Zeit, BZ), suggest a
relevance to our themes. The Concept of Time does, of course, treat the
theme that will occupy center stage in this study. But there are definite
respects in which it contradicts Being and Time. In particular, it represents
originary temporality exclusively as authentic, and correlatively it portrays
ordinary time as inauthentic. On the other hand, The Concept of Time does
propound temporal idealism (the doctrine, roughly, that time depends
on the human "subject," Dasein), a view that I shall develop through the
text of Being and Time. In The Concept of Time Heidegger writes that "Dasein
. . . is time itself (p. 19). This formulation that "Dasein is time" recurs in
Prolegomena and Logic but is superseded in Being and Time by more exact
formulations of Heidegger's thought. In this way, it is a primitive exposi-
tion of Heidegger's thought, or perhaps an exposition of Heidegger's
thought while it was in a primitive stage. Prolegomena, despite its title,

2 See Kisiel (1993), appendix C, for a "documentary history" of the composition and publica-
tion of Being and Time.
XVI A N O T E ON S O U R C E S

touches on the topic of time only in its final and highly abbreviated
section. Heidegger does reveal there his streak of temporal idealism, but
beyond this we learn nothing about his theory of time.
It is an intriguing feature, therefore, of Heidegger's lectures leading
up to the publication of Being and Time that although he does argue that
time depends on Dasein (and also that it is central to the understanding
of being and of Dasein), he does not adumbrate his own views about time
except in the thinnest way. He gives us some genuine gestures and indica-
tions in Logic, but no more. Perhaps he does not do more, because the
theory of time and temporality in Being and Time (and Basic Problems) is too
radical, too innovative, and too complex to be laid out in the context of
the sorts of lectures Heidegger was offering. Heidegger's comments in
§15 of Logic shunning a fundamental inquiry into the nature of time and
temporality support this suggestion. Or maybe he was genuinely unsettled
aboutjust how he wanted to work the theory out. This notion is supported
by the inconsistencies between The Concept of Time and Being and Time,
which are separated by only two years (dating the latter in 1926, when it
was composed).
Three of Heidegger's other lectures are devoted to interpreting (or
reconstructing) the thought of others: the ancients (The Basic Concepts of
Ancient Philosophy, Die Grundbegriffe der antiken Philosophie, Summer Semes-
ter 1926), Kant (Phenomenological Interpretation of Kant's "Critique of Pure
Reason," Phdnomenologische Interpretation von Kants "Kritik der reinen Ver-
nunft," Winter Semester 1927/8, PIvK), and Leibniz (MetaphysicalFoun-
dations of Logic, Metaphysische Anfangsgrdnde der Logik im Ausgang von Leib-
niz, Summer Semester 1928, MAL). These sources can be occasionally
helpful, when Heidegger speaks in his own voice. Mostly he does not, but
rather he reconstructs the thinking of others. Any attempt, therefore, to
extract Heidegger's own views from these lectures, or better, the parts of
these lectures in which Heidegger does not obviously speak for himself, is
fraught with risk. I have largely avoided them. The same can be said of
Heidegger's other great book from the twenties, Kant and the Problem of
Metaphysics (Kant und das Problem der Metaphysik, 1929, KPM).
We shall see in what follows that Heidegger came quite early on -
January 1927, before the extant portion of Being and Time was even in
print - to doubt the viability of the project of Being and Time (see note 2 in
the Introduction). We never learn just precisely what gave him pause, but
I am willing to speculate that his philosophy of time was a principal
obstacle to completing the project. I shall argue that the philosophy of
time of Being and Time does not work, and that Heidegger's doubts about
 A N O T E ON S O U R C E S XV11

his sketches for division 3 of Being and Time, which he never wrote, plausi-
bly, though not obviously, may arise from the failures of his philosophy of
time. If nothing else, by the time of his writing Metaphysical Foundations
Heidegger was coming to waver in his commitment to temporal idealism.
In Chapter 5 I explore this facet of his career, and in the Conclusion I
trace out the way in which temporal idealism slips out of Heidegger's
thinking.
Finally, by and large I have used my own translations of passages from
Heidegger's works, although I have relied for guidance on the published
translations, especially Macquarrie and Robinson's translation of Being
and Time and Hofstadter's translation of Basic Problems. The only excep-
tion to this rule in Heidegger's writings is the couple of passages I use
from Heidegger's Nietzsche lectures; for these I rely on Capuzzi's transla-
tion. In the Bibliography, I give complete bibliographical references for
all of the texts I use, and in the case of Heidegger's works I also list the
best English translation of those works.
 INTRODUCTION. ONTOLOGY,
PHENOMENOLOGY, AND TEMPORALITY

The official project of Martin Heidegger's Being and Time is an abstract

inquiry into the sense (Sinn, more colloquially, the meaning) of "being,"
even though it has become famous primarily for its analysis of the nature
of human existence. Heidegger launches his project on the first page of
the treatise byway of a quote from Plato's Sophist (244a), which he trans-
lates thus:

"Then manifestly you are long since familiar with what you actually mean,
when you use the expression 'be-ing';1 we, however, once thought we under-
stood it, but have now become embarrassed." (SdfZ, p. 1)

He continues in his own voice:

1 The word here is "seiend," not "Sein." "SeiencT is the gerund built from the infinitive "sein." To
emphasize its verbal character, I shall translate it as "be-ing." German uses the infinitive,
where English uses the verbal abstract noun; where German writes "Sein," "to be," English
writes "being." I shall not follow Macquarrie and Robinson in capitalizing the verbal abstract
noun "being," for that suggests something too substantive, something thinglike, almost
divine. Finally, I shall translate the German "ein Seiendes" as Macquarrie and Robinson do, by
"an entity," namely, an item that is. (Literally, the phrase uses the participle, "being," and
suppresses the nonetheless implicit following noun: "the being item." German can suppress
the following noun with impunity, whereas English cannot: in English we cannot write "the
turning" when we mean the turning thing, because "the turning" is either a verbal abstract
noun or gerund, in either case referring to the activity of turning, not the thing that turns.) I
use "an entity" instead of "a being," because it is too easy to confuse "being" and "being."
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