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Sex, Time and Love: Erotic Temporality

Sex, Time and Love: Erotic Temporality 33 Sex, Time and Love: Erotic Temporality* M.C. DILLON ... Every thing has its time. This means: everything which actually is, every being comes and goes at the right time and remains for a time during the time allotted to it. Every thing has its time'. The fundamental structures2 of human existence (Dasein) are tem- poral structures. This is Heidegger's thought in Being and Time. In that work, Heidegger accords to care (Sorge) a privileged status and defines it in such a way that it encompasses both Dasein's attitude toward itself and its attitude toward others (BT, sect. 41). But being-with others receives only cursory treatment in Being and Time; Heidegger's primary focus is on modes of anxiety in which Dasein is essentially isolated. No room is made for the erotic in Heidegger's fundamental ontology; erotic temporality is left undisclosed, and the only intersubjective modes of care that are considered are sexually neutral modes of solicitude (BT, sect. 26). The question of Heidegger's silence on the subject of sexuality has been taken up by Derrida, and he finds within the general question of Heidegger's sexual neutralization of Dasein a series of specific questions which call into question the propriety http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Journal of Phenomenological Psychology Brill

Sex, Time and Love: Erotic Temporality

Journal of Phenomenological Psychology , Volume 18 (1-2): 16 – Jan 1, 1987

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Publisher
Brill
Copyright
Copyright © Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0047-2662
eISSN
1569-1624
DOI
10.1163/156916287x00032
Publisher site
See Article on Publisher Site

Abstract

33 Sex, Time and Love: Erotic Temporality* M.C. DILLON ... Every thing has its time. This means: everything which actually is, every being comes and goes at the right time and remains for a time during the time allotted to it. Every thing has its time'. The fundamental structures2 of human existence (Dasein) are tem- poral structures. This is Heidegger's thought in Being and Time. In that work, Heidegger accords to care (Sorge) a privileged status and defines it in such a way that it encompasses both Dasein's attitude toward itself and its attitude toward others (BT, sect. 41). But being-with others receives only cursory treatment in Being and Time; Heidegger's primary focus is on modes of anxiety in which Dasein is essentially isolated. No room is made for the erotic in Heidegger's fundamental ontology; erotic temporality is left undisclosed, and the only intersubjective modes of care that are considered are sexually neutral modes of solicitude (BT, sect. 26). The question of Heidegger's silence on the subject of sexuality has been taken up by Derrida, and he finds within the general question of Heidegger's sexual neutralization of Dasein a series of specific questions which call into question the propriety

Journal

Journal of Phenomenological PsychologyBrill

Published: Jan 1, 1987

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