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HIDDENNESS OF BEING
Joel C. Sagut
The doctrine on adequatio lies on the basic presupposition that Being has a fixed
essence that can be ascertained competely. Once the Being of a being is
ascertained by the mind, it must be correctly expressed, otherwise there will be
falsity rather than truthfulness. Heidegger again says, “it is equally obvious that
truth has its opposite, and that there is untruth. The untruth of the proposition is the
non-concordance of the statement with the matter. The untruth of the matter
signifies the non-agreement of a being with its essence. In either case, untruth is
conceived as non-accord, which falls outside the essence of truth. Therefore, when
it is a question of comprehending the pure essence of truth, untruth, as such an
opposite of truth, can be put aside.”4
Heidegger believes that the reduction of truth to mere correctnes and logical
predication is misleading. First of all, it presupposes the apprehension of a fixed
essence or idea, and truthfulness rests on the correct predication of ideas. But,
Heidegger has endeavored especially in the earlier part of his career to name the
temporality of Being. If Being is temporal, then it will follow that the Being of being
is not really fixed and ahistorical. Being rather unfolds/discloses through and in
time. Courtine would even speak of this Heideggerian project as a deconstruction or
destruction of logic. He says, “the destruction is applied essentially to the theory of
proposition, i.e., the traditional interpretation of the apophantic utterance (enonce)
as ‘saying something about something’ as predication which attributes a
determination, a predicate, to a subject.”5 For the Aristotelian tradition, the”copula”
of the statement is, in fact, considered to be the primordial and the proper place of
truth.
This leads to the Heideggerian critique of the entire metaphysical tradition as onto-
theological. This means that philosophy has already become concerned with the
search for the ground of being which is perceived as the source or the creator.
Hence, philosophy has become a science of both God - as the creator of beings, and
the giver of the Being of beings or that principle which is common to all things.7 The
God of onto-theology is just another objective reality that grounds the existence of
all other things. It is completely ‘present’ just like any other being even if it is the
first or the best in the gradation of things. Furthermore, the Being of beings is the
essence of things. As Plato would say, the meaning of a table is the Idea of table or
the tableness, outside the tableness of the table, that table cannot be.
With this, Being was reduced to a particular kind of being – even if in theology, it is
the first of all beings. Reducing philosophical thinking into a type of theology forces
philosophy to abandon its original vocation to think. Philosophy ceases to become
attentive to the unfolding of Being, rather, it becomes one of the empirical sciences,
albeit the one that is concerned with the first being - God.
Heidegger contends that the Being of beings can never be fully objectified. He says
that Being cannot be identified with the essence of a thing because it would not be
possible to absolutely speak of a final essence of things. Being is always temporal,
hence Heidegger relates being and time. Being discloses or unfolds itself in time.
We could never grasp ‘being’ apart from its temporality. Furthermore, if Being is
temporal, it also means that every disclosure may only be perspectival. When we
bring something into the fore, other things will recede into the background. Hence,
Heidegger argues that Being always left something unsaid and hidden. Being would
always have a ‘reserve’.10
Hence, the task of this new way of thinking (philosophy) is to uncover the
hiddenness of Being. There is always something that can be said and discovered
because in every utterance there would always also be the concealment of Being.
Philosophy then necessarily becomes reflective. It becomes a patient paying
attention to Being’s simultaneous ‘unfolding’ and ‘concealment’. It awaits and is
awed by Being’s every disclosure because such would always be fresh and new. At
the same time, philosophy is also aware that every temporal revelation is
incomplete. There always remains something hidden, and such would always be an
invitation for further reflection.