GA15   312; GA20   225; GA22   286; GA26   167; GA27   209; GA28   145, 171; GA42   160, 162; GA61   97; GA65   428, 478. [HC]

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Meditating Aristotle   in these years [before SZ  ], Heidegger probed deeper the problem of τί τὸ ὄν   ᾗ ὄν. Augustine  , however, gave him a new insight: that man is not   a being [Seiende  ] like other beings [Seienden] but enjoys a prerogative all his own by reason of which his own Being [Sein  ] is not from the beginning a fait accompli but something that he himself must achieve, a task in which he can default.

During this time, too, Heidegger saw more and more clearly that the dichotomy between realism [Realismus  ] and idealism [Idealismus  ] was thoroughly inadequate. Realism [Realismus], as a philosophical tendency, assumes, with an appeal to the example of ancient and mediaeval thinkers, that the being-ness [Seiendheit] of beings [Seienden] can be discerned without further ado in the beings [Seienden] themselves which lie before man as simple entities (Vorhandene). Idealism [Idealismus], as a philosophical tendency, sees the origin of all being-ness [Seiendheit] in thought [Denken  ], or consciousness, which alone supplies a unity for the multiplicity of beings [Seienden], thereby allowing each individual the sense it has in relation to the whole ensemble. Heidegger saw that the problem had to be posed on a different level in terms of an intimate correlation between the Being-process [Sein] and man, by reason of which the “sense’1 of beings [Seienden] was something more than mere entity, yet also more than the fabrication of consciousness. This would demand, however, an analysis of man in his relationship to Being [Sein] that would shatter the realist-idealist dilemma by overcoming the subject-ism [Subjektität  ] that lay at its roots. [RHPT:27-28]

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Quer dizer, a questão do idealismo [Idealismus] – que seria o caráter transcendental   puro – e a questão do realismo [Realismus] – que seria o caráter da singularidade pura [Einzelnheit] – estão, de certo modo, superadas. O Dasein   se conduz por esquemas [Schema] práticos e, como já sempre compreende o ente [Seiende], sob o fundo da compreensão de ser [Seinsverständnis  ], ele garante a aplicação, via regras que o Dasein segue, dos conceitos ao singular [Einzelnheit]. Então podemos falar, em Heidegger, numa transcendentalidade histórica. Heidegger opera a transformação da analítica transcendental [transzendentale Analytik  ] em analítica existencial [existenziale Analytik  ], no sentido, em que, de certo modo, a analítica transcendental esconde em si uma ideia de infinitude [Unendlichkeit], enquanto a analítica existencial é a afirmação da finitude [Endlichkeit  ]. [ESVerdade:37]

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