Heidegger, fenomenologia, hermenêutica, existênciaFirst, the present chapter often does not use quotation marks when it reintroduces text from §20. For example, “used to . . . [gebraucht zu-], no longer really suitable for [geeignet für] …” in the present sentence (see also the opening of §23) reintroduces: “Its standing-there in the room means: Playing this role in such and such characteristic use [Gebrauch ]. This and that about it is ‘impractical,’ unsuitable [ungeeignet].” Another good example is the following string of words which occurs a few sentences later in the present paragraph: “Temporality: there from that time, for, during, for the sake of.” Here, “there from that time” (von damals da) reintroduces “what stands there [da] are .. . the skis from that time [von damals], from that daredevil trip with so and so” and “there at the table . . . such and such discussion that time [damals], there that decision . . . that time, there that work , . . that time, there that holiday . . . that time.” “(There) for [für]” probably refers back to “Where it stood before was not at all good (for [fur]. . . )” and “(there) during [bei ]” probably to “Everyone sees [that it is a table in order to write, have a meal, sew, play] right away, e.g., during [bei] a visit.” In another string of words near the end of the present paragraph, where Heidegger is referring back to “the books” in his home, “not yet, to be . . . for the first time” (noch nicht , erst zu) reintroduces “I still need to read this one for the first time [erst noch].” It is also reintroduced by “as not yet, as to be… for the first time” (als noch nicht, als erst zu-), which occurs in a string of temporal predicates at the start of §26. Even when Heidegger uses quotation marks, it is still not immediately dear that he is reintrodudng material. For example, “‘no longer’ serves as means to, ‘stands, lies around,’ ‘in the way,’ junk – the ‘there’” near the end of the present paragraph and “‘stands in the way,’ ‘comes at an inconvenient time,’ ‘is uncomfortable,’ ‘disturbing,’ ‘awkward’” in the analysis of the “strange” in §25 are elaborations on the table’s standing now “in a better spot in the room than before – there’s better lighting, for example,” its being nonetheless “damaged” here and there, and its possibly “being encountered again after many years when, having been taken apart and now unusable, it is found lying on the floor somewhere,” as well as elaborations on the “plaything, worn out and almost unrecognizable,” the “old pair of skis” (one of which is “broken in half”), the book which “needs to be taken to [the bookbinder] soon,” the one “I have been wrestling [with] for a long time,” and the one which “was an unnecessary buy, a flop.”
Second, many of the colloquial terms in §20 are now reintroduced by being fashioned into neologistic technical terms without this always being clearly indicated. For example, the verb “to be there” (dasein ) and the nouns “the there” (Da) and “beings-which-are-there” (Daseiendes ) which are used frequently in this chapter refer back to “what is there [ist da] in the room there [da] at home is the table” and other colloquial uses of da and dasein in §20. In §§21-23, “being-there-in-order-to-do-this” (Da-zu-sein ), “the in-order-to” (Dazu), “being-there-for-this” (Da-für-dasein), “the for-what” (Dafür), and variations of these terms reintroduce “the table … at which one sits in order to [zum] write, have a meal, sew, play” and “Where it stood before was not at all good (for [für] . . . ).” The terms “one” [man] and “one-self” [man selbst ], which are used throughout the present chapter and are related to the term “the every-one” (Man) introduced in §6 and mentioned again at the start of §18, refer back to: “… the table … at which one [man] sits in order to write, have a meal, sew, play. Everyone [Man] sees this right away. . . . My library is not as good as A’s but far better than B’s, this matter is not something one [man] would be able to derive pleasure from, what will the others say about this way of doing it [was werden die anderen zu dieser Aufmachung sagen ].” Parts of this passage are also reintroduced in the present section in the phrase “the path of heeding what the others say about it [was die anderen dazu sagen]” and in the sentence “Whatever one-self is. . . defines itself from out of and on the basis of what one in advance comes to appearance as with the others and in contrast to them.”
