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McNeill Heidegger Rethinking Possibility
McNeill Heidegger Rethinking Possibility
I.
The ontological determination of Daseinthat is, of the
being that we ourselves in each case areis primarily possibility.
Dasein, Heidegger writes, is not something present at hand that
in addition has [or possesses] the ability to do something; rather, it
is primarily being-possible [Mglichsein]. Dasein is in each case
what it can be and how it is its possibility (SZ 143). We are not
primarily something actual that has the additional feature of being
able to do something, or of having possibilities. Rather, insofar as
we are actual, this being actual, this actuality of ourselves as actual,
is already held or suspended, as it were, within the dimension of
possibility. Moreover, we do not simply have possibilities, we are
possibility: our being is primarily being-possible. Possibility in this
sense, Heidegger emphasizes, is not to be understood as that which
is not yet actual; it is not a modal category that is ontologically lesser
than actuality or necessity:
The being-possible that Dasein in each case is existentially [i.e.,
ontologically, in terms of its very being] is to be distinguished just
as much from empty, logical possibility as from the contingency
that attends something present at hand insofar as something can
happen to the latter. As a modal category of presence at hand,
possibility signifies that which is not yet actual and that which
is not always necessary. It characterizes the merely possible.
Possibility as an existential, by contrast, is the most primordial
[or originary] and ultimate positive ontological determinacy of
Dasein; initially, [...] it can only be prepared as a problem. (14344)
II.
This question of the opening up of possibility as such, as
possibilityan opening up that Heidegger will elsewhere describe
as an irruption into possibilitybrings us to a second major point
(GA 29/30 531; Metaphysics 365). Not just Dasein itself as possibility,
but the being of all beings, is first opened up, as possibility, in what
Heidegger terms projection (Entwerfen). Projection is what
enables understanding, which is always an understanding of the
being of beings. Dasein understands not only itself in terms of what
and how it can be, in terms of its potential for being (Seinknnen),
but also and at the same time all other beings within the world: we
understand the tree, the wood, the table in terms of what and how
they can be, what we can do with them, how we can let them be,
and so on. The tree grows, flourishes, or decays, but the possibilities
of its growth, flourishing, or decay are not disclosed as possibilities
except in and through the projective happening of Dasein. Likewise,
we understand the other Dasein in terms of how we can be with him
or her in terms of our worldly engagements. At one and the same
time as this opening up of other beings as such, as potentially being
this or that, what is opened up is the horizon of a world, in terms of
which or from out of which beings are given as a whole.3 Already in
Being and Time, Heidegger describes this projective opening up of
possibility in terms of an antecedent giving, a freeing and releasing
(Freigabe) that first enables beings to appear within a world: the
freeing of intraworldly beings releases these beings with respect to
their possibilities (SZ 144). Projection thus opens up the realm
of freedom: it opens up both the being of Dasein and the being of
other beings in terms of the meaningful possibilities that are given
within a particular worlda world that, as we shall later indicate,
is also always already given as a historical world. As projection,
understanding projects the being of Dasein with respect to that for
the sake of which it exists with equal primordiality as it projects
Daseins being with respect to the significance that constitutes the
worldliness of a particular world (145). That for the sake of which
Dasein exists is its own potential for being, the possibility of its
own being, or its own being as possibility. Yet such being, as beingin-the-world, is never separable from, but is intimately bound up
with, the being of other beings that have appeared within a world,
and, before and beyond this, with the world itself that constitutes
the primary horizon in terms of which such beings appear. This
antecedent binding or directedness constitutes Daseins facticity;4
projection opens up what Heidegger terms the leeway of [Daseins]
factical potential for being (145).
III.
A third point follows from this. The fact of facticity
which, like possibility itself, can at this stage be grasped only
as a problem (SZ 56)constitutes, as it were, an ineluctable
restriction on the freedom of Dasein as possibility. To say that
Dasein is primarily possibility does not mean that it is sheer,
free-floating possibility, an undifferentiated freedom that can be
determined by the will: [p]ossibility as an existential does not
mean a free-floating potential for being in the sense of the liberty
of indifference (libertas indifferentiae) (144). Daseins freedom
is not absolute: to say that it exists for the sake of its own being is
not the equivalent of autonomy, for its own being is a being-in-theworld, and thus a being that never entirely belongs to Dasein as a
self. This is to say that all projection is thrown (geworfen), and
this thrownness complicates and restrains the freedom opened up
in projection. Dasein is thrown possibility through and through
(144). This thrownness also comprises the way in which Dasein has
already found itself, its bodily attunement in its here-and-now
situation in the world:
Finding itself essentially attuned and situated [...] Dasein has in
each case already entered into particular possibilities. As that
potential for being that it is, it has let certain possibilities pass it
by; it is constantly waiving possibilities of its being, taking them
up or mistaking them. This means, however, that Dasein is beingpossible that has been delivered over to itself, thrown possibility
through and through. (144)
The possibility of being has in each case its own historywho and
how I can be at the next moment depends on and comes out of,
approaches me from, who and how I have been, not exclusively
(for it also depends on events and beings beyond my history), but
nevertheless essentiallyand yet this history can never entirely own
itself, for it is enabled by and already inscribed within (thrown into)
a greater history, which is that of a historical world. As directed in
advance toward a world that precedes and exceeds it, Daseins being
as possibility is always situated by, and only ever responsive to, an
already prevailing historical world into which it has been thrown.
Not everything is possible in any given era or at any given time.
I shall come back to this point. For now, I want to highlight
what Daseins having already found itself as possibility necessarily
Dasein, as the potential for being, has always yet to appropriate itself
in terms of what is possible for it at any moment. Yet the necessity
of this task is only a testament to the antecedent disappropriation to
which it itself, as the potential for being, is exposed. Disappropriation,
the force of thrownness, which is that of a continual being thrown,
or finding oneself in the throw, is primary here; appropriation is
secondary and can occur only after the event (the event of being that
Heidegger will later term Ereignis). We have always yet to be, we
have always yet to find ourselves again in terms of the possibilities
of our being, only because we have always already lost ourselves.
As Heidegger elsewhere puts it: Possibility falls away, and an ever
new appropriation is called for (GA 18 190).
Now this possibility, namely, the possibility of first finding
itself again in its possibilitiesthis possibility is not just any
possibility (SZ 144). As the primary possibility that Dasein is, it is
an altogether distinctive one, even thoughand this is what is most
peculiarit is not a determinate one, despite what the grammatical
use of the definite article might seem to indicate here. This leads us
to our fourth point.
IV.
Dasein as possibility is, in Being and Time, thought
hyperbolically, as it were, in terms of its most extreme possibility:
that of its death, of the possibility of impossibility. This negativity,
the not of impossibility, continually haunts Dasein as the being that
exists as possibility. Where there is possibilitywhere possibility
is disclosed as such, as possibilitythere lies, necessarily, the
possibility of impossibility, of failure, of not actualizing or realizing,
of not accomplishing, what could have been and nevertheless was
not to be. Is this not to say that Dasein makes possible even the
impossiblenot in the sense of actualizing it, but in the sense
of letting the impossible be as a possibility, of raising even the
impossible into the dimension or element of the possible? Indeed.5
Yet, one might argue, the converse is surely just as much the case: if
the impossible becomes a possibility, everything possible is no less
an impossibility. Or to put it another way, every success on Daseins
part, every actual accomplishment, is, in a sense, an impossibility,
for it can never be fully actual. Yet would this not be to reduce
possibility to the possibility of actuality, or of pure presence,
once again? Far from being an impossibility, all accomplishment
(Vollbringen), which Heidegger comes to see as the essence of
action, occurs within and actualizes itself (presences) from out of
the element of the possible.6 The possible is its very dimension.
Now it is this dimension that Dasein has always already
assumed in taking upon itself the possibility of its death as a
possibility of being. A number of points need to be emphasized
here. First, Dasein has to take upon itself this possibility in order to
be: it is not Daseins choice; Dasein does not decide to assume or
take on this possibility. Thus, Heidegger writes: whenever Dasein
exists, it is also already thrown into this possibility (SZ 251). It is
thrown into this possibility as into the mode of being of projecting
itself, for being thrown into this possibility first enables and anchors
projection as such.7 To be thrown into this possibility means: to have
been projected, continually and already, in the direction of and right
into this possibility, in a projection that constitutes our very way
of being as such. This projection of our way of being as a being
toward death as possibility is the primary projection of our being,
for, prior to any determinate choice or decisionprior, that is, to
any appropriation of this or that possibility on Daseins partit has
V.
Daseins relation to possibility is, precisely through this
hyperbolic projection, shown to be one of anticipation or running
ahead (Vorlaufen)but this means that its relation to possibility
is always futural in the radical, ekstatic sense that Heidegger
gives this futuricity. In its average everydayness, Dasein tends to
avoid, to conceal and cover over, the most extreme and ownmost
possibility of its own being by falling, by interpreting itself in terms
of determinate possibilities, ways of being proffered by others and
by a world into which it has been thrown. Seeking to actualize itself
through action in enacting real life, it forgets itself in its ownmost
possibility, loses itself in the They. It overlooks or fails to see
the very element of the possible. In contrast to such evasive being
toward death as possibility, Heidegger, in section 53, sketches what
an authentic being toward death must entail. Daseins maintaining
itself (sich halten9) in an authentic being toward death, as a way of
being in relation to this possibility, must, by contrast, not evade or
cover over this possibility, but let it be as a possibility. An authentic
being toward this possibility, as a way of being, cannot mean
actualizing this possibility: within the field of everyday concern,
which is concerned to actualize possibilities, such actualization
has the tendency to annihilate [or abolish] the possibility of the
possible by actualizing it (even though, Heidegger notes, such
actualization is only ever relative); in terms of the possibility of my
death, actualizing this possibility, perhaps through suicide, would
abolish the possibility of being in relation to this very possibility
(SZ 261). In an authentic being toward death this possibility
must, by contrast, be understood without being weakened [or,
hyperbolically: ungeschwcht] as possibility, be cultivated as
Now this being ahead of itself first enables Daseins coming toward
itself as a coming back to itself, a return to or retrieval of itself as
a thrown having been, as being-there-in-the-world. Yet this not
only means, once again, that the Dasein whose being is enabled as
possibility, in and through this being ahead of itselfthat such Dasein
is not yetnever yetitself. It also means, more radically, that this
primary not yet that Dasein is does not belong to Dasein itself, to
Dasein as an already existing self, for it first enables Daseins coming
toward itself, that is, it first enables the appropriation of itself that
has always yet to happen. It is this, Daseins coming toward itself,
that constitutes the ekstatic phenomenon of the future, according
to Being and Time. In section 65, Heidegger unfolds this sense of
future phenomenologically starting from the phenomenon of being
toward death. Daseins being toward its ownmost possibility
is possible only in such a way that Dasein can come
toward itself in its ownmost possibility in general, and
sustains this possibility as possibility in this letting itself
come toward itself. Such letting itself come toward itself
in this distinctive possibility and sustaining this possibility
is the original phenomenon of the future (325).
VI.
This futural dimension of Daseins Being must ultimately
be understood in terms of historicality: that is, in relation to the
phenomenon of birth that testifies to what Heidegger calls the
quiet force of the possible [die stille Kraft des Mglichen] (SZ 394-
***
By way of conclusion, I would simply like to indicate that
the significance of Heideggers rethinking of possibility in Being
and Time is signaled by his own retrieval of precisely this theme
and by his renewed appeal to the quiet force of the possible at
the beginning of what is arguably his most important text from the
1940s, the Letter on Humanism. In this later essay, Heidegger
The quiet force of the possible is now thought as that of being itself,
as the element that enables (ermglicht) thinkinga thinking
that is more originary than philosophy as determined by the Greek
beginning. From the perspective of the Letter on Humanism,
we can now appreciate that it is this element, from out of which the
historical destruction or retrieval of the history of philosophy itself
comes to pass, that was first uncovered and exposed as such through
the analytic of Dasein in Being and Time. In the Letter, the essence
of the possible is conceived in terms of an enabling (Vermgen)
that refers, not to the capability to accomplish something, as the
ability belonging to Dasein or to a Subject, but to a more originary
embracing, loving, bestowal, or favoringthus in each
case to the felicitous giving of a gift, an excess that first gives rise to
the possible, that constitutes its very emergence:
Thinking isthis says: Being has embraced its [i.e., thinkings]
essence in a destinal manner in each case. To embrace a thing
or a person in their essence means to love them, to favor them.
Thought in a more original way, such favoring means the bestowal
of their essence as a gift. Such favoring [Mgen] is the proper
essence of enabling [Vermgen], which not only can achieve this
or that but also can let something essentially unfold in its provenance [Her-kunft], that is, let it be. It is on the strength [or,
by force: kraft] of such enabling by favoring that something is
properly able to be. This enabling is what is properly possible
On the intrinsic belonging of possibility to the essence not merely of the animal,
but of the living being in general, see in particular the 1929-30 course Die
Grundbegriffe der Metaphysik: WeltEndlichkeitEinsamkeit. Gesamtausgabe
Bd. 29/30. (Frankfurt: Klostermann, 1983). Translated by William McNeill &
Nicholas Walker as The Fundamental Concepts of Metaphysics: World, Finitude,
Solitude (Bloomington: Indiana University Press, 1995). Here it is once again
a question of the actuality of possibilitythe latter conceived as being capable
(Fhigsein)where possibility is not to be conceived as mere logical possibility
and the actuality of possibility is not to be reduced to the actual deployment or
actualization of such capability:
2
relation to its death. At issue here, therefore, is ultimately the being of possibility,
the way in which possibility is as a relation of being. Possibility, Heidegger
will try to show (already in this 1929-30 course), can be given as possibility, as
being possibility, only where there is logos, and only there can the possibility of
impossibility be disclosed, thus, a relation to death as or in terms of possibility.
The being of logos itself coincides with the thrown-projective character of
Dasein, with its irruption into possibility, an irruption that ruptures possibility
itself, quite literally takes it apart, dissects it, and only thereby is able to gather
it as such. Here, we can only note in passing that this question of the being of
possibility in relation to logos will be analyzed more incisively by Heidegger in
the summer semester of 1931, in the course on the being and actuality of force
or dunamis in relation to Aristotles analysis in Metaphysics . See Aristotles,
Metaphysik 1-3: Von Wesen und Wirklichkeit der Kraft. Gesamtausgabe Bd.
33. (Frankfurt: Klostermann, 1990). Translated as Aristotles Metaphysics
1-3: On the Essence and Actuality of Force, by Walter Brogan & Peter Warnek
(Bloomington: Indiana University Press, 1995). We should note, furthermore, that
Heidegger will maintain the distinction between dying (as a possibility of the
human being) and perishing (as the possibility of the animal) throughout his
later work, and ground this distinction in the phenomenon of the as, enabled by
logos or the essence of language. For example, in the essay Das Ding (1950),
where he writes: [t]he mortals are the human beings. They are called mortals
because they can die [sterben knnen]. To die means: to be capable of death as
death [den Tod als Tod vermgen]. Only the human dies. The animal perishes.
In: Vortrge und Aufstze (Pfullingen: Neske 1985), 171. Translated by Albert
Hofstadter in Poetry, Language, Thought (New York: Harper & Row, 1971), 178.
Or in the essay Das Wesen der Sprache (1957-58): [m]ortals are those who
can experience death as death. The animal is not capable of this. Yet the animal
also cannot speak. The essential relationship between death and language flashes
before us, but is as yet unthought. In Unterwegs zur Sprache (Pfullingen: Neske,
1979), 215. Translated by Albert Hofstadter in On the Way to Language (New
York: HarperCollins, 1982), 107. For an exploration of some of the stakes of this
delimitation of the human from the animal see especially Jacques Derrida, De
lesprit (Paris: Galile, 1987), and David Farrell Krell, Daimon Life: Heidegger
and Life-Philosophy (Bloomington: Indiana University Press, 1992).
This opening up of the horizon of a world, correlative with the irruption into,
and configuring of, possibility, is what Heidegger will thematize more explicitly
in 1929 and 1930 as the antecedent event of world-formation (Weltbildung) that
first enables any particular comportment of Dasein. See in particular the 1929
essay Vom Wesen des Grundes in Wegmarken. Gesamtausgabe Bd. 9 (Frankfurt:
Klostermann, 1976), 123-75. Translated as On the Essence of Ground by
William McNeill in Pathmarks (New York: Cambridge University Press, 1998),
97-135; and the 1929-30 course The Fundamental Concepts of Metaphysics:
World, Finitude, Solitude. (op. cit.).
3
In referring to the element of the possible here, and to the essence of action as
accomplishment (Vollbringen), I am alluding to the later discussion of possibility
at the opening of the Letter on Humanism. (1946). See Brief ber den
Humanismus. in Wegmarken. (op. cit.). Translated as Letter on Humanism
by Frank A. Capuzzi in Pathmarks (op. cit).
6
See SZ 260.
The translation offered here differs from that of the existing English translations
in rendering ausgehalten as sustained. An authentic relation or comportment
toward this most extreme possibility of being does not merely put up with it
(Macquarrie & Robinson) as something adversial; nor does such comportment
merely endure it (Stambaugh). Rather, ausgehalten, the only past participle that
Heidegger italicizes here, conveys the sense of a letting be of possibility as such, a
sense that will be further explicated in the following paragraphs.
10
The German here reads: Das faktische Dasein existiert gebrtig, und gebrtig
stirbt es auch schon im Sinne des Seins zum Tode (SZ 374). The existing English
translations render existiert gebrtig by exists as born, implying that Daseins
birth is an already accomplished fact or event, quite contrary to what Heidegger
explicitly states here. It is significant that gebrtig conveys both the sense of
being born, being birthed in the sense of coming into being, and of giving
birth, in the sense of helping something come into being, and indeed is altogether
undecidable with respect to these two inflections. The natality that Hannah Arendt
would subsequently emphasize as belonging to the essence and possibility of
action is here already seen as intrinsic to Daseins historicality.
13
14
Again, it is significant in this regard that Heidegger chooses the German Kraft
as the primary translation of Aristotles dunamis in his 1931 course On the
Essence and Actuality of Force (op. cit.), but also employs the term Vermgen in
the (more restricted) case of dunamis meta logou. The language of possibility
(Mglichkeit) is conspicuously absent for the most part, although Knnen,
potentiality (as in Daseins potentiality or potential for being) is also used
at times. On the issue of terminology, cf. especially GA 33, 71-74. In his later,
1939 essay On the Essence and Concept of Phusis in Aristotles Physics, B1,
Heidegger chooses not Kraft, but Eignung, appropriateness, to render its
primary ontological sense: see especially Vom Wesen und Begriff der physis.
Aristoteles, Physik B,1 in Wegmarken. (op cit.), 286-87. Translated as On the
Essence and Concept of Phusis in Aristotles Physics, B1, by Thomas Sheehan in
Pathmarks (op. cit) 218-19.
16
Works Cited
Derrida, Jacques. De lesprit. Paris: Galile, 1987.
Derrida, Jacques. Eating Well. Who Comes After the Subject? Eds. Eduardo
Cadava, Peter Connor, and Jean-Luc Nancy. New York: Routledge,
1991.
Derrida, Jacques. Of Spirit. Trans. Geoffrey Bennington and Rachel Bowlby.
Chicago: University of Chicago Press, 1989.
Hegel, G.W.F. Phenomenology of Spirit. Trans. A. V. Miller. Oxford: Oxford
University Press, 1977.
Heidegger, Martin. Aristotles Metaphysics 1-3: On the Essence and Actuality
- - -. Vom Wesen und Begriff der physis. Aristoteles, Physik B,1. Wegmarken.
Gesamtausgabe Bd. 9. Frankfurt: Klostermann, 1976.
Krell, David Farrell. Daimon Life: Heidegger and Life-Philosophy. Bloomington:
Indiana University Press, 1992.