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In characterizing the call of conscience, Heidegger at one point writes: The authentic understanding which “follows” the call is not a mere addition which attaches itself to the phenomenon of conscience by a process which may or may not be forthcoming. Only from an understanding of the appeal and together with such an understanding does the full Experience of conscience let itself be grasped. (BT, 324) —————— 33. , 96 and 100. See also Jean-Paul Sartre, The Transcendence of the Ego: An Existentialist Theory of Consciousness, trans.

But this hardly suffices to show that the distinction between conjunction and disjunction is out of place in logic. Let me be clear: I do not mean to suggest that Frege lacks resources for criticizing subject-predicate analysis; and I am certainly not arguing for a revival of scholastic logic. My point so far is, first, that Frege’s logical revolution turns in considerable measure on his contribution to the theory of judg- —————— 26. Immanuel Kant, The Heschel Logic (c. 1780), in J. , Immanuel Kant: Lectures on Logic (Cambridge: Cambridge University, 1992), 381–423, here 385.

I am indebted to Mulhall’s discussion, as it emphasizes (correctly, on my view) the relation between Heidegger’s philosophical practice and the achievement of authenticity. Working through Mulhall’s commentary has spurred me to develop many of the ideas presented here. 22 DAVID R. CERBONE pretation understanding “becomes itself” suggests a kind of transformation, but one where something latent is brought out into the open. This idea is captured by Heidegger’s talk of “development” since it is not as though one thing is becoming some second thing, but that one thing is becoming more fully what it is.

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