Recent interpretations of Contributions to Philosophy, Heidegger’s most significant Nachlaß, follow his hermeneutic trajectory of leaving from Dasein to the history of being as the fundamental feature of the difficult notion of Ereignis. Yet every leap is essentially a earth-sky-earth trajectory – with earth as the ground of the leap and of being itself. This is the case even if earth opens up as abyss (Abgrund) (“the staying away of ground”) in Heidegger’s diagnosis of his times as “abandonment of being” in Contributions to Philosophy.
Moving away from Heidegger and tapping into the ancient streams of esoteric understanding in all major spiritual traditions, we can invoke the famous hermetic principle of “As above, so below”. The leap of Contributions to Philosophy needs the ground of Being and Time – these two great moments in Heidegger’s thinking are not separated from, let alone opposed to, each other.
The fundamental phenomenon of care (Pflege) in nursing, in its attunement of the Dasein of the ailing other, provides a link in nursing theory between Being and Time and Contributions to Philosophy. Nursing thus becomes a guiding mode of being that grounds the leap: a total openness to the futurity of being in, say, caring for someone who may not have a full life span on earth. In this care, essential thinking about being awaits recognition and cultivation in the existential openness of aletheia. Being is incarnated in the care that one Dasein has for another – which in nursing is secured, expected and anticipated with no deviation.
Leap (Sprung), according to Heidegger, is leaping from and into the primordiality of being – the making possible of the meaning of being and its understanding and interpretation -, because the primordial is the primary leap in ontological thinking and in hermeneutic saying, which is the projecting open of being itself in the clearing (Lichtung) of aletheia, where Dasein positions itself in the ontological difference between being (Sein) and beings (Seiende) as the most fundamental leap of its being. Indeed the ontological difference is the primordial difference in the question of being – in Dasein‘s posing of its first question that, driven by care, opens up the meaning of its being-in-the-world. Given that being-in-the-world is phenomenologically describable as Dasein‘s Mitsein, in being mindful of the primordial leap of being, what can be gained in understanding the interrelationships that is basic to Dasein‘s existence in the world? In other words, given that being is temporal-spatial in phenomenology, what is the temporality and the spatiality of the interrelatedness of Dasein with one another in the environing of the worldhood of its being-in?
Dasein has its basis in the world through a disclosed mode of being known as care (Sorge), which enables Dasein‘s being-in that it is circumspect about, and which protects Dasein from being cast out into the non-relational spatiality of nothingness. Despite Dasein‘s own being-towards-death (Sein zum Tode), there is never anything nihilistic about the meaning of being qua Dasein. Death, rather than being the culmination of nihilism (nothingness as pure negation), actually is the fulfilment of care, which is also the gathering together (legein) of Dasein in Mitdasein – the logos of phainomenon which is hermeneutically appropriated in the Ereignis that is the coming to itself of understanding as the fundamental ontology of being. Indeed with Ereignis as the ultimate point of reference in ontological thinking, every moving forth is also a coming back – the earth-sky-earth trajectory of the leap. In the situation of care, Dasein always returns to the other (das Andere), thus making self and alterity inseparable. Care is the non-dualistic unity of being – of self and other, of sky and earth, of humans and gods.