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This unitary temporal flow of experience is a necessary condition of my capacity to learn concepts. In a nutshell: however it is that we learn or come to identify conceptual patterns in experience, such identification presupposes the temporal unity of the flow of experience, what Heidegger calls “temporality” (die Zeitlichkeit). The temporal unity of experience, temporality, is not merely necessary for concept formation, but Heidegger suggests, sufficient for ontology. The fundamental unity of the antecedent zone of temporality gives rise to an understanding of being.
28 In other words, it is a question of the essential nature of these concepts. ”30 But this search for conditions leads to the even more fundamental question of the essential nature of the subject to whom these concepts belong. ”31 Translating this unabashedly into his own terminology, Heidegger says it is a question of the “Seinsverfassung des Daseins [the ontological constitution of Dasein]”32 The latter is not an isolated subject; it is “ein Seiendes, das wesenhaft außer sich ist [a being which is fundamentally outside itself]”33 And because it is essentially outside itself, it can also come back to itself and remain with and in itself.
For this reason I will not go into it further here. In the foregoing I put the emphasis on Heidegger’s denunciation of the quid juris derivation of the term deduction because, as I said, I think this part of Heidegger’s reading can really tell us something about Kant, especially about his place in the historical context and his relation to his predecessors. In other words, it actually helps us understand Kant and his role and place in modern philosophy. In this section I will try to show how this is so.