Heidegger, fenomenologia, hermenêutica, existênciaJeweiligkeit , Verweilen , Weile. The neologism Jeweiligkeit is coined from the adjective jeweilig, which normally means “respective,” “prevailing,” or “at the particular time” (d. der jeweilige König [”the king at the particular time”]), but has the literal meaning of “in each case [je] for a while at the particular time [weilig].” Accordingly, in coining the term Jeweiligkeit, Heidegger has in mind both its more conventional meaning of something like “temporal particularity” and its literal meaning of “awhileness,” i.e., the characteristic of “whiling” or “tarrying for a while” (Verweilen) in the “there” of “being-there” and along a finite “span” of temporality (see especially §§18ff.). This literal meaning comes to the fore especially when Heidegger later in §20 poignantly illustrates it with the things, people, and activities which have been or are “there” “for a while” in his own home. Jeweiligkeit has therefore been translated mostly in a compound form as “the awhileness of temporal particularity” and sometimes simply as “awhileness.” In Heidegger’s course, the Jeweiligkeit of the be-ing (there) of facticity and, more concretely, of the be-ing (there) of human beings and the world refers to at least three dimensions: (1) the particularity or individuality of their “be-ing there,” (2) their “be-ing there” or “whiling (there)” at the particular time, and (3) their “be-ing there” or “tarrying (there)” for a while. Indeed, the intimate connection between the themes of “be-ing,” “being-there,” and the “awhileness of temporal particularity” is dearly indicated by Heidegger in his summarizing notes on his course. See section I of the Appendix: “Themes: A. facticity – ontology – being – the awhileness of temporal particularity – Dasein in its being-there: each related to hermeneutics.” See also section III which bears the title “Overview”: “Taking our orientation . . . from being and indeed the being-there of Dasein and this concretely as the awhileness of temporal particularity, today, (d. SS 23 Ontology.)”
In order to maintain its relation to Jeweiligkeit, the gerund Verweilen (bei ) has, depending on context, been translated either with both “whiling (at home in)” and “tarrying for a while (awhile)” or with one of the following: “tarrying for a while (awhile),” “tarrying (among),” “tarrying-for-a-while,” “tarrying-awhile.” The enigmatic neologism Je-Verweilen in §6 has been rendered as “in each case whiling, tarrying for a while.” “Its while” has been employed for the single occurrence of the substantive noun seine Weile in §18.
Jeweilig, jeweils, jeweilen, je. The adjectival and adverbial terms jeweilig, jeweils, and jeweilen have been translated mainly with “in each case for a while at the particular time” or with some component of this phrase. Heidegger usually uses them as technical terms and accordingly often uses jeweilig in an unconventional manner as an adverb and revives the archaic adverb jeweilen. See the Glossary for other less frequent renderings of the above German terms especially when Heidegger employs them also in conventional ways. When some form of “while” was not able to be used, as in those cases of employing “temporally particular” or simply “particular” for jeweilig, the German term has in relevant cases been inserted between brackets or in an endnote so that the reader can keep in mind the reference to “while” in its literal meaning. Even when “while” was used, the German text has been provided when a difficult translation decision had to be made. The adjective “particular” has been reserved for the above usages and has not been employed for bestimmt, which, though conventionally rendered as “particular,” has rather been translated for the most part as “definite” in order to maintain its relation to bestimmen (”to define”), Bestimmung (“definition ”), Bestimmtheit (”definiteness”), and unbestimmt (”indefinite [and vague]”). When je occurs by itself as an adverb, “in each case” has for the most part been used.
See endnotes 22 and 34 regarding the theme that the being-there of Dasein is a “whiling” in “the today” (Heute ), “the present” (Gegenwart ), “presence” (Präsenz), and “the open space of publicness” (Öffentlichkeit ), endnote 26 regarding the connection between “whiling” and “temporalizing” (Zeitigung ), and endnotes 62 and 75 regarding the theme introduced in §6 and explored in §§ 18ff. that the “disclosedness” and “being-interpreted” of “the there” of “the world” and its “factical spatiality” are that wherein Dasein as “being in a world” “whiles.”
