The Question Of Being As The Question Of Meaning Of Being

The question of meaning of Being as such is "what is being pursued in asking" in Being and Time, but Heidegger presented to "deliberately avoid extending" this "crucial question". Only in Being and Time was the concept of "meaning" being discussed briefly, which perished gradually until being substituted by "truth of being". Latter, however, he claimed several times that the meaning of Being, the understanding of Being and the truth of Being belong essentially to each other. Therefore, in order to comprehend the very question of meaning of Being, its relationship with understanding of Being and truth of Being, as well as its cause and effect must stand as the basis.From where comes the unity of multiple meaning of Being, a question raised by Heidegger in his reading of Brentano’s dissertation, was seldom investigated directly in Heidegger’s former logics works and Freiburg’s early lectures on factic life, but appeared thoroughly as a dominating motivation and final destination. In the study of Aristotle, Heidegger gained an insight into the temporal character of ousia, forced by which he switched to study time and raised the question of meaning of Being soon afterward, for the first time, in a lecture on Plato’s Sophist, with a clear structure.Even though the meaning of Being has always been an vague concept, Heidegger made some explicit definitions:the meaning of Being distinguishes the sense of Being, and the former does not stand behind or opposite to Being. The analysis of the concepts of understanding, throw-open and possibility help conclude that the meaning of Being is the towards-which of the throw-open of Being und is what makes the throw-open of Being possible. When Dasein goes along with beings, even when it authentically understands its can-be, the original event that the throw-open throws Being as such towards its meaning has been already taking place. Through analysis of the concepts of transcendental, horizon and truth, together with Heidegger’s interpretation of Plato’s Metaphor of Light, the basic outline of the question of meaning of Being can be understood as following:discover the transcendental time-horizon as the light of understanding, via which "Being as such" transcending the beings and the event of "throw-open of Being" can be approached.Heidegger, however, soon confronted difficulties on the problem of time, rendering to the cease of the third division of part one in his work Being and Time, one crucial difficulty of which lies in his temporary vulnerability in expounding the very mode of temporalization enabling the throw-open of Being itself. Besides, another hindrance forced him to quit the entire scheme of fundamental ontology ultimately:the relationship between time and Being. When connecting time and Being by means of transcendental time-horizon, the thought still stick to metaphysical discourse where Being itself is stuck by beingness and ontological differences can hardly manifest itself completely. He had no choice but to quit the fundamental ontology scheme. On one hand, understanding of Being, and therefore meaning of Being hinder the thought from Being itself, while on the other, because throw-open can be understood as thrown throw-open, the thought are on the way of breaking the encirclement, a way that the essential swaying of Being can be touched. Only basing on the above can Heidegger state that the meaning of Being and the truth of Being are the one. It reflects the transitional ambiguity of the concept of understanding of Being and meaning of Being.Although the scheme of question of meaning of Being has such disadvantages and hinder the thought from Being itself, Being and Time is by no means unnecessary, because it paves the way for the thought for jumping into the essential swaying of Be-ing. By the transcendental question Being and Time brought the metaphysical thinking way to its extremes, as well as leading to the pursue of the origin of ontological difference, which happened to promote Heidegger to dig into the event of enowning. In order that the thought and Being can be "the same", it is essential not to think toward the origin but from the origin (from the event of enowning).