DICTATORSHIP OF THEY EXISTENTIAL TENSION IN DASEIN (original) (raw)
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A CRITIQUE OF THE ETHICAL IMPLICATION OF THE EXISTENTIALIST PHILOSOPHY OF MARTIN HEIDEGGER
Journal of Advance Research in Social Science & Humanities, 2023
This paper sets out to interrogate the ethical implications in the existentialist philosophy of Martin Heidegger as enshrined in his articulation on the ontology of the Dasein and existence. For Heidegger, the question of being starts with the Dasein whose existence stands as the beginning point to holistically grasp reality. Only the Dasein exists while every other being merely is; this is because the existentialia (nature, existence and experience) of the Dasein explains consciousness, freedom, will, etc. Thus, with this existential nature, Dasein becomes the custodian and master of his/her own ethical principles. The problem with such position is that with the extent of freedom accrued to Dasein, there is the possibility of drive to self-ruin, degrading of the existential value of other beings described as merely are, the possibility of antisocial affairs, subjectivity of values, among others. However, the thesis the paper defends is that there are challenges in Heidegger's existentialist moral principles hence the need to recognize the individuality of the self as pictured in the Dasein and the socialization of selves through experience. The paper shall contribute by analytically pointing out the relevance of the Heideggerian ethical principles in the African life. It shall adopt hermeneutical method in an existentialist design to critically analyse the Heideggerian ethics.
Heidegger's abyssal ground of ethics: A fourfold approach
2019
This thesis examines the question of ethics in the thought of Martin Heidegger, focusing especially on his earlier works. While set against the backdrop of the ongoing controversy over Heidegger's associations with National Socialism and the idiosyncratic anti-Semitism of passages in the recently published Schwarze Hefte, the thesis is not offered as a contribution to that debate, especially as it relates to its biographical content. Rather, the focus is on the extent to which the "fundamental ontology" Heidegger develops in the 1920s makes a serious contribution towards what I have referred to (with a nod to Frederick Olafson), as Heidegger's 'ontological ground of ethics'. In doing so, I explicitly take up Heidegger's later claim (in his famous Brief über den 'Humanismus) that "If the name 'ethics,' in keeping with the basic meaning of the word ἦθος, should now say that ethics ponders the abode of the human being, then that thinking which thinks the truth of being as the primordial element of the human being … is in itself originary ethics [ursprüngliche Ethik]." (GA9: 356). As such, the thesis looks to examine a web of ideas in early Heideggerian texts of the 1920s that provide a compelling case for such an originary ground of ethics, in the sense of a condition of possibility for moral normativity. Of course, such a ground cannot be understood as a traditional metaphysical foundation, for like Dasein itself, it is an Ab-grund, a groundless ground, a factical ground. For this ethical ground is eventually nothing other than Dasein itself, a being that, as thrown, "never [has] … power over [its] ownmost Being from the ground up," but must rather take on the ground of its dwelling (ἦθος) in the world. The thesis proceeds by examining four interrelated themes in the early Heidegger that I suggest interweave in providing what Heidegger refers to in Sein und Zeit (in terms of one of these themes), as "the existential conditions for the possibility of … morality in general, and for the possible forms which this may take factically." (SZ: 286). The first chapter explores Heidegger's reading of Aristotle's notion of φρόνησις, as a lens through which the other three themes-Gewissen (chapter two), Eigentlichkeit (chapter three) and Mitsein (chapter four)-might be read most effectively for this purpose. In the light of Heidegger's reading of φρόνησις as a practical skill for discerning the best way of acting in relation to factically available possibilities, Dasein can be understood as an ontologised 11 LH: 269/354. Heidegger insists that far from being a retrospective poetic linkage, the relationship between these two ways of speaking (these two 'language games', we might now say) is entirely organic: The reference in Being and Time (SZ: 54/79-80) to "being-in" as "dwelling" is not some etymological play. See, Martin Heidegger,
Chapter 35 Martin Heidegger: The Ontology of Dasein and the Concept of Truth
In the previous chapter we have seen the two important aspects of Heidegger's phenomenological ontology, which were proposed as a means for overcoming the forgetfulness of Being; the destruction of the tradition and the recovering of the original existential ways of conceiving of the phenomenon of human existence. Heidegger conceives Dasein as the destination of Being and hence its existential analytic is important in the phenomenological ontology proposed by him. The term Dasein refers both to the human being and to the type of being that humans have. The root meaning of the noun is ―being there‖ or ―being here‖. According to Heidegger the primary objective of phenomenology of Dasein is a hermeneutic in the primordial signification of this word, where it designates this business of interpreting. It is through this interpretation the authentic meaning of Being, and also those basic structures of Being which Dasein itself possesses, are made known to Dasein's understanding of Being. (Being and Time, p. 62) It explores where experiences occur and for whom they occur and all these come under the scope of an existential analytic of Dasein.
The “Ethical” Dimension of Heidegger’s Philosophy. Consideration of Ethics in Its Original Source
Russian Studies in Philosophy, vol. 54, no. 1, 2016, pp. 62–75. Taylor & Francis Group, LLC, 2016
“Heidegger and Ethics” remains a controversial topic among Heidegger scholars. What appears particularly troublesome is the conjunction itself, [which hints on a link between] Heidegger and ethics. Heidegger proposes to consider ethics in its original source, distinguishing it from morality and from “ethics” as a “philosophical discipline,” which often concerns with social or political issues. Heidegger distinguishes ἔθος from ἦθος, preferring to discuss “ethos” instead of “ethics.” Heidegger’s main “hero” here is Aristotle. When referring to Aristotelian texts, Heidegger attempts nothing less but to rethink the “first” part of first philosophy. The leading question in interpretation of Aristotle is the question of the objectness of Being, in which both Being of human and Being of life are interpreted. Heidegger asks himself what the phenomenological foundation for explicating the [meaning] of man is, and what categories evolve from this foundation. This article focuses on the same question.It begins with the discussion of hermeneutic phenomenology and concludes with the analysis of thinking rooted in historical Being - the two projects that signify important milestones in Heidegger’s development.
Heidegger, Ethics and the Practice of Ontology
2009
The relation between ontology and ethics in Heidegger is embedded in the question of Being and the thinking of ontological difference. For this reason, it does not lend itself easily to the language that we use to describe things, and can appear remote from the more concrete concerns over how we live our lives. While this distance may be regarded as a good reason not to expect much in the way of ethics from Heidegger's work, it is also why attending to the relation between ontology and ethics in Heidegger may challenge our habitual way of thinking about these matters. However, the ambiguity that suffuses the issue of ethics in Heidegger also works the other way around: the pull towards existence as it is lived threatens to displace Heidegger's thought from the deeper reaches of the question of Being. This is why raising the question of ethics with regard to Heidegger is sometimes regarded as a distraction from the more serious business of ontology. Yet it is also why elements of the question may elude the more firmly established framework of Heidegger's thought and for this very reason present themselves as as a challenge to the more usual ontological reading of Heidegger's work.
The Heideggerian Concept of Dasein and Its Ontological Modality: Das Man
HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES, 2021
The paper presents a non-standard interpretation of the celebrated Heideggerian existential das Man in terms of its oft-underrated unity with Dasein—an entity of a special ontic-ontological prerogative. The present authors intend to highlight this essential theme in terms of the specific unity of Dasein being-in-the world, covering many subsequent and adjacent existentials in the analytics of the Heideggerian existential hermeneutics, especially Mitsein/Mitdasein. Dasein’s existence-essence is based on the structure of possibilities, and hence free, spontaneous choices, while Das Man is a concrete choice of a certain modus of existence rendering—as it were—all other modi invalid and non-operational. Although Heidegger is far from taking up an ethical or moral stance in its traditional understanding, he is quite adamant that the phenomenon of das Man invalidates a truly human project of existing one’s own possibilities—to wit—be oneself (Jemeines).
Classical Greek ontology (metaphysics) maintains a rigid view of Being as the only reality there is. It further regards man basically as an object with a fixed nature that is susceptible to scientific investigation. Though these thoughts dominated the ancient Greeks' orientation just as it is doing to the contemporary European and American worlds, Heidegger strongly objects these misconceptions by purging them from his metaphysics. He argues that the confusion about Being is eminent due to the neglect of man as the necessary being. This paper therefore, is an assessment of Heidegger's attempt to free man from the freeze of traditional metaphysics. It espouses Heidegger's radicalization of the human being's intrinsic potentials and capabilities to further advance the self and knowledge as a conscious being that necessarily exists. Dasein or man is primarily, a self-making or meaning-making being and not a foreclosed entity.
Heidegger and the Questionability of the Ethical
Studia Phaenomenologica , 2008
Despite Heidegger's critique of ethics, his use of ethically-inflected language intimates an interpretive ethics of encounter involving self-interpreting agents in their hermeneutical context and the formal indication of factical life as a situated dwelling open to possibilities enacted through practices of care, interpretation, and individuation. Existence is constituted practically in Dasein's addressing, encountering, and responding to itself, others, and its world. Unlike rule-based or virtue ethics, this ethos of responsive encounter and individuating confrontation challenges any grounding in a determinate or exemplary model of reason, human nature, the virtues, or tradition.