By Crowell, Steven Galt; Malpas, Jeff
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Extra resources for Transcendental Heidegger
38 But Heidegger sees this section as deeply ambiguous. He thinks that Kant has produced two conﬂicting maps of the mind. In one, which emerges as his ofﬁcial doctrine, he divides the mind into two “Grundquellen” (basic sources) or “Stämme” (roots) of knowledge, sensibility and understanding, and then gives the “I think,” as the principle of the understanding, the role of unifying the two. 40 Kant’s twofold division wins out in the end, because Kant is too much of a rationalist to give such a central role to imagination.
Crowell makes a convincing case that this model of phenomenological science had a grip on Heidegger. That the aspiration to an a priori formal ontology plays a signiﬁcant role in Heidegger’s development does not show us, however, how that aspiration can be realized. When Heidegger does actually turn to the foundations of a priori ontology in his Kant lectures, we see that the way in which he defends the apriority of ontology is incompatible with its scientiﬁcity. Because the Kant lectures postdate Being and Time, Kisiel does not 26 William Blattner explore them and the light they shed on Heidegger’s proposed methodology.
It is, rather, a complex construction assembled from the Kantian categories. ”This conception of objectivity in general is the correlate in Kant of ontology in Heidegger. Kant’s Analytic of Principles in the Critique of Pure Reason is an analysis of the temporal structure of any object simply insofar as it is an object, just as the promised (but never completed) third division of Part 1 of Being and Time was intended to be a temporal analysis of any entity just in so far as it is. So, when Heidegger interprets Kant he writes (above) that “the origin of the categories is time itself,” that is, the origin of the conception of objectivity is time itself, Heidegger implies that for him the origin of ontology is time itself.
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