Kangas' thoughts about the traumatic raise questions for our project of thinking about the question.
The trauma is less an experience than a quasi-experience, for what defines trauma is a tear in the fabric of presence itself. Consciousness is exposed to more than it can integrate and, unlike the experience of the sublime, does not recuperate itself in a secondary moment. The effect of the traumatic event is a dephasing of consciousness from its own temporality: the temporal "now" is no longer lived as an integral moment, relating to past-present and future-present, but placed out of time and out of being.
(Kierkegaard's Instant, p. 53)
Should we move then to thinking the quasi-experientiality of the question, the "as if" nature of the way the question unfolds in what we provisionally identify as experience? Let's note a rupture. Something about the question escapes the moment. Something escapes recuperability. Do these "somethings" have the status of things in our apprehension, or do we call them "things" only in the vaguest way possible, not to grasp them, but to feel our way around them. If it would be more exact to speak of the escaped or the irrecuperable, it would still leave something unsaid, something "out of being."
The question (the lovely question of rhythmosophy) appears to have an "as if" dimension, as if it were extramomentarily sprung from being. This sharing of space with the epoché, the bracketing of onticalities, occurs by virtue of its quasiexperiential irruption, which is nonetheless for being out of the present still yet spasmoreal. Is the quasi-experience in general spasmorealized? Question appears as if by surprise and interiority is dragged into question, as-if-dragged; is that the same way the questioning person is dragged into question?
More than anything the question interrupts. What kind of beginning is this?