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By John Llewelyn (auth.)

ISBN-10: 1349075582

ISBN-13: 9781349075584

ISBN-10: 1349075604

ISBN-13: 9781349075607

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On pages 223 and following Heidegger spells out the genesis of the correspondence theory of truth, and his own view of the derivativeness of this theory is supported by his existential analytic as a whole. He denies that his account of truth is merely lexicography. And he warns that even when our thinking is of an elemental word like aletheia as used by Heraclitus, 48 we must be alert to the risks of esotericism (220). Although Heidegger goes back to the world of the ancient Greeks for 24 Beyond Metaphysics?

But Ereignis is richer than the metaphysical concept of being. It is the latter that has to be thought through the former. Only through Ereignis can we reach the nonmetaphysical sense of being that Being and Time ultimately intended to bring out. 31 More than thirty-two years before giving that lecture, at the outset of Being and Time, he asks why we should infer that what being means is not an open question from the fact that, because being is not a being, it cannot be defined conceptually and verbally by genus and differentiating property.

Brentano himself acknowledges indebtedness to Scholastic philosophy for this doctrine of the referentiality of all consciousness. 2 The doctrine reappears in more than one British admirer of the work of Brentano, for instance in G. E. Moore's papers "The Subject-Matter of Psychology"3 and "The Refutation of Idealism. " 4 Although the doctrine is sometimes called a doctrine of cor- 34 Beyond Metaphysics? relativity, the fact that Moore can make use of it in a refutation of idealism suffices to show that the correlativity involved is not such as to beg the question against realism by flatly denying there can be things of which no one is conscious.

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Beyond Metaphysics? by John Llewelyn (auth.)

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