Analysing Dasein According To Heidegger Philosophy Essay

Analysing Dasein According To Heidegger Philosophy EssayMartin Heidegger was a student of Husserl and nonwithstanding dedicated his book universe and Time to him. However, he ended up going against a lot of Husserls vagarys. Where Husserls phenomenology is a phenomenology of description of objects and how they present themselves to us, Heideggers is a phenomenology of discernment and interpretation. As he says in cosmea and Time (1973 25), Heideggers phenomenology is not pure, again going against his teacher, as Husserl strove for a pure phenomenological attitude he incorporates existential ontology into his phenomenology, which means organism historic in ally situated in the world. Husserl wilfully chose to leave history unexamined because of the implications it would have had on his science historical context of use would have made it impure. Heideggers phenomenology is almost hermeneutical ( misgiving and interpreting our historically lived situation by means of texts ), so much so he applies this hermeneutical approach to human universenesss. Heidegger wants to blend away from subject (that which remains unchanging) and consciousness and forecast at being and his innovation of Dasein.This essay will examine Heideggers concept of Dasein as a give noticement away from Husserls concept of consciousness of objects and subjectiveness. It will begin by explaining what Dasein is and is not. Looking at it as ontologically situated in the world as having an understanding of the marrow of being. It will then move on to look at Dasein as the entity of all entities and seeking for the meaning of be. This will introduce onto the concept of the they- ego and everydayness and how Dasein is situated in these which will inevitably move onto anxiety as a means of undertaketing from the they to the my. This will association into the dependable and unauthentic self authentic being one-self and inauthentic being the they-self.Dasein literally means organism-there (Polt, 199929). It is not consciousness and it is not a person. It is not entirely existence or a thing in the world. It is a verb to exist. Dasein is no-thing. It is the essential structure of a human being the way of beingness of a human being. It is not static in the world, bargonly sprightly towards the world (towards the world coming acanthawards to Husserls idea of objects giving themselves towards the world). Dasein exists understandingly having the understanding of the meaning of Being ontologically continuously historically mediated. Dasein is ontological hitherto as it understands the meaning of Being it only has an opaque and vague understanding of Being but it has some. (Heidegger, 1973 31). Dasein is the condition of possibility of the world so it can be considered transcendental. However, at its simplest Dasein is just Being in the world.Heidegger refers to Beings as entities entities atomic number 18 anything that has existence (Polt, 1999 2). He mentions that ). Entities be ontical they are out there in the world. Dasein is the entity that is distinct from all otherwise entities in that it is out there and it exists towards the world. It is the entity of all entities. As Heidegger says in Being and Time (1973 32), Entities present themselves towards the world simply as they are in their being.Heidegger is interested in the meaning of Being. Things are but Being is nowhere you cannot point to Being or Dasein same you can point to an object. Dasein is no-thing. We need to witness the no-thing of our Being we need to look for the meaning of our Being or at least have an understanding of it. Human existence Dasein is being interrogated. The Being of our being is been asked about. To contribute to the meaning of Being, we must first go through the human being and the Dasein. To do this, Heidegger talks about seeking (ibid 24). When we look for something we must have an idea of what we are looking for we c annot look for something we have no experience of.Dasein is primordially secular in three ways 1. Existence Daseins potentiality for Being projects Being on various possibilities. 2. Thr avouchness Represents Daseins structure phenomenon of the past that represents past as having been historically. It could be argued that we are forced to be who we are because of our past we 3. Falleness Being alongside Daseins place among other Daseins made possible by those present and being in the world. It is the result of being thrown into the world from the past (ibid 76). As Polt (199976) says, . The human needs to be taken away from this simple subjectivity and looked at in the broader sense I am as they. This is where the concept of Das-Man or the they-self comes into play. Dasein has an aspect to itself as a they-self. The opinions that are out there. What other people tell us about ourselves determines us. In the they-self, the Dasein is comfortable it seeks holiday resort in the they-self. There is a tranquilising familiarity of the they-self. In the they-self we feel at home but philosophy is not about feeling at home. We are on the run from our meaning of Being we are on the run from ourselves. The they-self defines who we are so we can never really get out of it fully. The they-self is everydayness. Dasein has to retrieve itself from the Das-Man in order to rattling be itself. To do this, Heidegger says we must undergo anxiety.Heidegger asks how do we get form the they to the my? Husserl suspends the empirical or natural attitude for the phenomenological. It is a wilful suspension. For Heidegger, suspension is affective and comes in the form of anxiety. He also wants to suspend the natural attitude for the phenomenological, but for him, he calls the natural attitude, the everyday. I am affected by anxiety. When I am anxious Im brought back to my proper Dasein. Anxiety is how we get from the they to the my. Heidegger says that we should let anxiety ove rcome us in order to get back to my-self or one-self. However, one-self is a task for Dasein, as Dasein is an entity concerned by its own being and is comforted by the they-self. We are anxious about our being in the world our Being is determined by the fact that old we will not be in the world. My Being towards death is an unascertainable determinacy there is something indeterminate about death, but it determines me. In this anxiousness we emancipate ourselves from the they-self. Letting anxiety catch up with us, is the only way to get to our authentic self.Heidegger says that we are merely actors in our daily lives and that we have to get back to who we really are. This is where authenticity and inauthenticity comes into practice. Dasein encompasses both the authentic and inauthentic. There is a Dasein of the they and a Dasein of the my. Authenticity is who I am it can be argued that we are toilsome to get back to our authentic selves. For the most part we are inauthentic a nd improper we live through the they-self in everydayness. In the they-self the authentic self is dormant. However, we can never fully leave one or get into the other. Heidegger (in Keane, N., 1927 65) says, Silence, according to Heidegger is how we get back to our-self our authentic self. Not saying anything at all, says more than idle-talk. As he says in Being and Time (1973 213), Being as Dasein is Being toward the world. Being toward the world means concern. ). Heidegger says in Being and Time (1973 237), that at its most primary level, Being-in-the-world is care. As such, Dasein is fundamentally care. Dasein is always out ahead of itself it is born into a world that already has meaning. fondness implies things that matter to us so we do care about our Being (Polt, 1999 79).Dasein is human existence. It is the way of Being for human beings. At its most basic it is Being-in-the-world humans existence in the world. It is the entity of all entities so it can be argued that i t is the way of Being over all other ways of Being of human beings. Dasein lives through the world in the everyday sense of the they-self. We are what other people perceive us to be. We can only truly be our authentic self by undergoing anxiety and letting it overwhelm us. Dasein can be understood as the essence of human existence having lived through its historically lived situation. It is a part of a fundamental ontology. Dasein is ready towards the world as having a history by living through the world. It has to try find (seeking) its authentic self or owness through anxiety. Dasein is fundamentally Being-there Being-in-the-world.