By N. Bonvillain
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Additional info for A Grammar of Akwesasne Mohawk
The being of this entity is in each case mine [je meines]'1 (BT, 41). Heidegger then coins Jemeinigkeit, 'in each case mineness': 'In speaking to Dasein one must, in accordance with this entity's character of Jemeinigkeit, always add the personal pronoun: "I am", "you are"' (BT, 42). He exploits the facility o£ je for entering compounds: je also contributes to irgend, 'some, any'; jede(r), 'each, every'; jegliche(r), 'any, each'; and jemand, 'someone'. It also appears in expressions of the type: 'the [je] bigger, the [je] better'.
Is 'being', then, on a par widi any odier universal or general term? If I cannot see things as alike without an understanding of likeness, or trees as trees without a prior understanding of 'treeness', why is the ontological difference of more significance than the distinction between any general concept and its instances? Being is more fundamental and pervasive than likeness, treeness or redness. Everytiiing, apart from being itself, is a being; anydiing that is red, a tree or like somediing else must already be.
Dasein has first of all always already fallen away [abgefallen] from itself as authentic ability-tobe-itself and fallen [verfallen] into the "world" [an die "Welt"]' (BT, 175). The fall is an Angst-driven 'flight of Dasein from itself as authentic abilityto-be-itself (BT, 184). Heidegger gives three accounts of what Dasein has fallen into and, implicitly, of what it has fallen away from (BT, 175): 1- Verfallen means: 'Dasein is firstly and mostly alongside [bei] the "world" of its concern' (cf.
A Grammar of Akwesasne Mohawk by N. Bonvillain