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Extra resources for An introduction to Husserlian phenomenology
MH: Then the hand.. . What part of the human being is in space? SP: The body. MH: Where are you yourself? I change my position like this. Then, do I only move my body? . The table does that too! SP: Last time we reached the point where we characterized space as the open and as pervious. How does the human being relate to the open now? MH:Yes, that's the question. SP: I am not only in space. I orient myself in space. MH: What does that mean? SP: I am in space, as far as I comprehend it. MH: In what way?
Farrell Krell (New York: Harper and Row, 1970), pp. 384-85, who provided an overall, general introduction and an introduction to each section, and Parmenides, trans. A. Schrawer and R. Rojcewicz (Bloomington: Indiana University Press, 1992), pp. 148-49. Also see Heidegger, Being and Time, sees. -TRANSLATORS 9 ZOLLIKON SEMINARS. 1959-1969 we will now discuss, that is, no use should be made of it now. It must be asked then in a positive sense: How then should we proceed? We must learn a new way of thinking—a thinking which was already known to the ancient Greeks.
For instance, the table can be procured, encountered; a cabinetmaker produces it Positedness: I posit. With the "I," therefore, the human being comes into play here. Whereby? In perceiving; in seeing the table which exists. *Here Heidegger refers not to a vague or arbitrary "intuition" in the subjectivepsychological sense but to the primordial, immediate grasping (understanding) and apprehending of being, of what is. This "in-sight" is the ontological supposition for any other categorical or sensory intuition.