源始性時間的產生及其基礎－－《存有與時間》和《康德與形上學問題》之研究

The Temporalizing of Primordial Time and Its Foundation - On Being and Time and Kant and the Problem of Metaphysics

海德格於《康德與形上學問題》詮釋《純粹理性批判》，視先驗想像力為源始性時間；於《存有與時間》則從生存活動 （Existieren） 展示源始時間性於綻出 （Ekstase） 自行發生。不過，二者的觀點都奠基於人，而不是上帝或永恆；而且後者接續前者在世存有 （In-der-Welt-sein） 的討論，透過處身感受性 （Befindlichkeit） 關聯人的有限性與超越性。
本文試釐清《存有與時間》和《康德與形上學問題》對源始性時間如何產生的觀點，探討先驗想像力如何作用於時間性的自行到時，以及有限性的人如何能認識時間本身，所能追溯到的又是怎樣的源始性時間。

Although Heidegger points out the correlation between Being and Time (1927) and Kant and the Problem of Metaphysics (1929) in his last work, at first reading the different ways of viewing primordial time in these two works are striking: the thesis of Being and Time is the temporalizing by itself (sich zeitigen) during the ecstasy of existence, while the thesis of Kant and the Problem of Metaphysics focuses on the transcendental power of imagination. But both of them are based on the human being by way of their finitude, not on God or eternity. Furthermore, Being and Time is based on the existing and everydayness of human being, whereas Kant and the Problem of Metaphysics, being the hermeneutical text on Kant’s Critique of pure Reason, is based on the recognition ability and intentionality of human being. In the final part of Kant and the Problem of Metaphysics, Heidegger refers to the finite human being in the world of Being and Time, and connects the finitude and transcendence through the ontological analysis of the state of mind (Befindlichkeit).
This paper tries to reveal the foundation of primordial time and how its temporalizing is happening. Furthermore, it tries to complete the ways of viewings primordial time temporalizing in Being and Time via Kant and the Problem of Metaphysics in order to find out how the finite human being can understand time itself, as well as what kind of primordial time the finite human is able to imagine.