By Proclus, Thomas Taylor

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For Heidegger claims that in confronting one’s Self in Angst, we do not reveal ourselves in our reliance on our cultural world, but, on the contrary, in a radical individuality (Vereinzelung). 112 We realize that we are “thrown” into existence, and that we have freely to construct our existence by ourselves and to choose our course in life. Because Heidegger does not clearly distinguish between the phenomenon of a shared cultural background and the dictatorship of public opinion, he suggests that liberating oneself from the latter amounts to freeing oneself from the former as well.

We now see that we need an interpretation of the question of being in order to grasp the precise meaning of Heidegger’s liquidation of logic. Surely this reason for trying to interpret the question of being is a scanty one. More convincing reasons are to be found in Heidegger’s masterpiece, Sein und Zeit. § 3. THE PHILOSOPHY OF SEIN UND ZEIT If Heidegger had not published Sein und Zeit, he would not have ranked as one of the greatest philosophers of the twentieth century. None of Heidegger’s other works equals Sein und Zeit in scope, analytical depth, philosophical nerve, and conceptual creativity.

In this chapter, Aristotle tries to refute those philosophers who deny the principle of noncontradiction, confronting them with a dilemma. Either they implicitly accept the principle, even though they officially reject it, or they will not be able to use language at all. For on the one hand it is not possible to deny the principle of noncontradiction unless one at the same time presupposes its validity, because to deny it is to state that something is not true. How can one assert sincerely that something is not true if one really thinks that it is true at the same time?

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