Derrida, the falling, the thrownness

JD: (According to Heidegger) the categories of Vorhandenheit and Zuhandenheit are intended to avoid those of object (correlate of the subject) and instrument.

Dasein is first of all thrown.

What would link the analytic of Dasein with the heritage of the subject would perhaps be more the determination of Dasein as Geworfenheit, its primordial being-thrown, rather than that of a subject which would come to be thrown, but a being thrown which would be more primordial than subjectivity and therefore also than objectivity.
A passivity which would be more primordial than traditional passivity and than Gegenstand (Gegenwurf, the old German word for object, keeps this reference to throwing, without yet stabilizing it into the stance of a stehen). I refer you to what I have said about the dé-sistance on the subject of the subject in Philippe Lacoue-Labarthe. I am trying to think through this experience of the throwing/being-thrown of the subjectile beyond the Heideggerian protocols about which I was just speaking and to link it to another thinking of destination, of chance and of destinerrance. Starting at “birth”, and possibly even prior to it, being-thrown reappropriates itself or rather ex-appropriates itself in forms which are not yet those of the subject or the project.
The question “who” then becomes: “who (is) thrown?” “Who becomes “who” from out of the destinerrance of the being-thrown?” That it is still a matter here of the trace, but also of iterability means that this ex appropriation cannot be absolutely stabilized in the form of the subject. The subject assumes presence, that is to say sub-stance, stasis, stance. Not to be able to stabilize itself absolutely would mean to be able only to be stabilizing itself. Ex-appropriation no longer closes itself; it never totalizes itself. One should not take these figures for metaphors (metaphoricity implies exappropriation), nor determine them according to the grammatical opposition of active/passive.
Between the thrown and the falling (Verfallen) there is also a possible point of passage. Why is Geworfenheit, while never put into question, subsequently given to marginalization in Heidegger’s thinking? This is what, it seems to me, we must continue to ask. And ex-appropriation does not form a boundary, if one understands by this word a closure or a negativity.

It implies the irreducibility of the relation to the other.

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Jean-Philippe Pastor

Human being as a moving process

Heidegger doesn't believe that we "have possibilities", as if possibilities were somehow things that might or might not happen.

Possibilities are not occurrences for Heidegger. Rather, human being is possibility. Existence, for Heidegger, means to be thrown into possibility all the time. The existential concept of possibility sees human being as a primal openness, as a moving process, in its very Being. Abstracting static essences from that openness may be our human tendency, but basing our metaphysical, epistemological, and logical theories on that abstracting is fundamentally misguided. We cannot grasp our being; we can never grasp "it". Trying to grasp it, to get it, heaven help us most especially trying to keep it!, is like trying to carry water in our hands.

Being is not a thing to grasp or keep. It is a movement, and it is a movement that Heidegger calls thrown projection.

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Falling or to be thrown

To fall" and "to be thrown" is not the same.

To be thrown into the world is not especially grounded in anxiety. On the contrary, it is even reassuring for the dasein!
Falling is not the same. Falling, explains Heidegger, is a turning-away or fleeing of Dasein into its "they-self." This turning-away is grounded in anxiety. Anxiety is what makes fear possible.

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Falling and properties

A glass is knocked off a counter, and when the glass hits the ground, it shatters.

Now, if we ask what is the property of the glass in virtue of which it shattered, the answer is (say) "It was fragile."But this can't be complete, because the glass was fragile before it fell.

The falling seems to be crucial, but the falling was an event.

So the notion that an entity's properties are a sufficient cause of events in which it is the subject is inadequate...

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To be thrown

To be thrown is not a question of time, i repeat.

When you're thrown as a dasein, you have the choice to fall or not. Afterwards... At that point, Time becomes significant.The inauthentic present is a 'making present' which finds its expression in the turblance of Dasein's Falling - the expression "What should I do now?" and then after that" etc. gives the sense of this present: it is Dasein's constantly leaping after new possibilities.

Or you can choose to stay in the authentic present, just like a little child.

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Out of heaven

Lemnos is sacred to Hephaestus; for when Zeus cast him out of heaven, he fell on this island, and having broken his legs, was taken care by the Sintians. Also his sons and daughters by Cabiro (a Thracian woman daughter of Proteus 2)—the so called CABIROI and the NYMPHS CABIROIDES—were honoured in Lemnos, and sacred rites were instituted for them [see also CORYBANTES and NYMPHS].

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Limping God

It is also said that it was Hera who cast Hephaestus, not on Lemnos but on the sea, because she was ashamed of her limping son.

In revenge, Hephaestus sent to Hera a golden chair with invisible fetters and when she sat down she was held fast. Some say that Dionysus 2 made him drunk, and finally brought him back to Olympus.

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