The Ontological Resumption
16
Mar
Heidegger shows in his work that a question never touched (at least in depth) in philosophy is 
the “sense of being,” and this was due to the fact that in traditional metaphysics all ontology has become an ontology of substance, Thomas Aquinas’s thought is important, for it has been separated from being of essence.
The primacy of the “thing” which we have made a relation to being-of-beings, is how the “thing” became represented for all that “is,” but rejecting its ontology, not only rejecting the thing abstract, but from the existential point of view, the question of being is eminently concrete, because “being is always the being of an entity.”
But what are the questions for modernity imposed on the Being? the essential determinations of being of beings?
It is a way which must lie below the empirical or ontic plane (of beings) and constitute the condition of possibility of the same, and these ontological structures explicit in the analysis of dasein (such as occupation, disposition, understanding, discourse) should not be confused with those who would be their ontological or empirical correlates (affection, desire, knowledge, language).
It is a matter of precedence, for they are neither unreal nor correlate, for every existential analytic “is before all psychology, anthropology and, above all, biology.” (Heidegger 1995, pp. 81)
In Heidegger in the being of man there is a pre-sence -, a fundamental ontological dimension. Indeed, in Heidegger’s text, the status of the claim is ambiguous.
The translation of Dasein was preferred as such, so that it is not understood as synonymous with “man” (the being-there has this ambiguity), in the ontological determination, what corresponds to the being of this being is his pre-sence and this is the question.
Their relationship may seem paradoxical, as many authors think, in the relation of being to being, but it is not, it is possible to live divinely this pre-sence, not nihil.
A biblical passage almost unexplored by scholars of the sacred text, is when approaching the Passover of Jesus, he says he is distressed and also sees himself before a “void”, in John in 27-28 it is written thus:
“Now I feel distressed. And what shall I say? ‘Father, save me from this hour?’ But it was precisely for this hour that I came. Pai, glorify thy name! ” and the crowd, which was there and heard, said that it had been thunder. “I glorify him!”.
This question is not “nihil” but it is the Easter, pass to dead for live, not dead only.
—
Note: – This is translation from Márcia de Sá Cavalcante for “dasein”.
Heidegger, M. (1995) Ser e Tempo (parte I). Petrópolis: Vozes. (Brazil)
