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Flashes of lightning, resounding thunder, gloomy fog, wonderful sunshine…these are the existence manifestations of the skies. The concrete visceral reviews that residing below these skies stir inside us are the floor for person impulses, feelings, sentiments that during their interplay generate their very own ever-changing clouds. whereas our mind concentrates at the discovery of our cosmic place, at the structure of the universe, our mind's eye is knowledgeable by way of the gloomy vapors, the glimmers of fleeting mild, and the respect of the skies. Reconnoitering from the soil of human existence and striving in the direction of the endless, the elan of mind's eye will get stuck up within the clouds of the skies. There in that dimness, sensory receptivity, tendencies, feelings, passionate strivings, yearnings, elevations assemble and propagate. From the “Passions of the Skies” spring innermost intuitions that nourish literature and the arts.​

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Additional info for Art, Literature, and Passions of the Skies (Analecta Husserliana, Volume 112)

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Wate r (BP. 3 1 9/4 53). He was also explain i n g Being on the basis of ontieal determinations. which is the common feature of both myth and theology to the ex tent that the latter has reco u rse to a God co n ce ived as a supreme bei ng to account fo r bein gs in their totali ty. Plato and Aristotle had t r ied to b reak with precise ly such a mode of t hought. m eani ng by the word "philosophy" a science of b ei ngs III such. whose object would be beings from the poi n t of view of th e i r essenc�.

As such a basis. makes both what is questioned (Be­ ing) and the one who questions (man) possible. The question of the essence of man then becomes "unavoidable" insofar as it is always included in that o f Being (GA 3 1 . 1 25). The problem of the interpretation of the Being of beings is thus no longer pos ed on the basis of a unilateral orientation toward beings which are pre-given. which Heidegger calls Vorhandtnheit:. rather it i ncludes an inquiry into the event of given n ess itself (into the "giving" of the es gibt Sein) that only occurs with the opening of human existence.

And not in the world because it is spatial. It is thus clear, from the existential point of view, that "unless we go back to the world, space can­ not be conceived" (BT. 1 48/ 1 1 3) , whereas for classical thought, which only sees the world as the sum of actual things, as the totality of beings-and not as an existentiale-the world is conceived of on the basis of space. If Dasein is just as much "spatializing" as "temporalizing," then the question of its unity arises even more urgently. We saw that this unity of Dasein cannot be sought in a "synthesis" wh ich is external to the elements it gathers, but ra the r must be found in a mode of being of Dasein itself.

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Art, Literature, and Passions of the Skies (Analecta Husserliana, Volume 112)


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