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

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)

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)