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Three Types of Vorhandenheit

Three Types of Vorhandenheit 235 Three Types of Vorhandenheit DAVID WEINBERGER The category of Vorhandenheit' in Heidegger's Sein und Zeit (SZ) is much more puzzling than it seems at first. On first reading it seems that Zuhandenheit is the primordial way in which things are: the primordial Being of things is their presence to us as handy tools within the context of our project and the workshop context (the hammer is understood as part of our projects to build a house and with reference to nails, lumber etc.) Vorhandenheit seems to be nothing but a privative way of Being which we achieve by stripping Zuhandene of their contextual meaning so we can just gaze at them as if they were nothing but lumps of matter, devoid of significance. For something to become vorhanden we must cease unreflectively using it and must in- stead step back and reflect on it cognitively. If, however, we attempt to think through the category of Vorhandenheit (a task Heidegger does not make easy for us), we find that it is more complex and primordial than it seemed at first look. In- deed, we shall find that Vorhandenheit in SZ is not a univocal term; there are at http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Research in Phenomenology Brill

Three Types of Vorhandenheit

Research in Phenomenology , Volume 10 (1): 235 – Jan 1, 1980

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Publisher
Brill
Copyright
© 1980 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0085-5553
eISSN
1569-1640
DOI
10.1163/156916480X00163
Publisher site
See Article on Publisher Site

Abstract

235 Three Types of Vorhandenheit DAVID WEINBERGER The category of Vorhandenheit' in Heidegger's Sein und Zeit (SZ) is much more puzzling than it seems at first. On first reading it seems that Zuhandenheit is the primordial way in which things are: the primordial Being of things is their presence to us as handy tools within the context of our project and the workshop context (the hammer is understood as part of our projects to build a house and with reference to nails, lumber etc.) Vorhandenheit seems to be nothing but a privative way of Being which we achieve by stripping Zuhandene of their contextual meaning so we can just gaze at them as if they were nothing but lumps of matter, devoid of significance. For something to become vorhanden we must cease unreflectively using it and must in- stead step back and reflect on it cognitively. If, however, we attempt to think through the category of Vorhandenheit (a task Heidegger does not make easy for us), we find that it is more complex and primordial than it seemed at first look. In- deed, we shall find that Vorhandenheit in SZ is not a univocal term; there are at

Journal

Research in PhenomenologyBrill

Published: Jan 1, 1980

There are no references for this article.