ABSTRACT
Time, disclo-
sedness (Erschlossenheit) towards the world of
Dasein. Dasein is never simply present in-
itself but is always marked by timeliness and
is thus already outside of itself, open towards,
and in this sense, transcending towards the
world. Dasein is always already transcending,
already opened up towards social Being-with.
The concept “ontological transcendence”
describes this being-in-the-world (Raffoul,
“Otherness” and Heidegger). Dasein is already
in a world, and the world is not encountered
in and as a collection of objects as it is conceived
from the perspective of dualism between a
subject and an object. The subject is no longer
the underlying, self-identical unity that
remains unaltered and unaffected by all its
encounters. Ecstatic timeliness, the finitude of
our being-in-the-world, is what makes the
appearance of such a subject impossible.
We are already in-the-world and such an
ontological transcendence undoes in advance
any claim to auto-productive individuality or
an immanentist, “proper” identity (Heidegger,
Metaphysische).
