15. The Being of the entities encountered in the environment
The nature of being can be seen from many different ways. Entities, those things with independent existence, cannot be used to describe the world, they cannot be used to describe these “Things” we see everyday in the world, they are simply just there. These “Things” are always in seen in terms of something else, they never are strictly for themselves. We perceive these “Things” to one way while another person can see that same “Thing” to be a completely opposite way. Looking at these “Things” within-the-world does not give the whole picture and it is simply an assumed world. Entities should not be seen as Things because this typifies an entity and categorizes it into something it must be. An entity does not have to be a Thing at all. Equipment is an object in the world with which we have meaningful dealings. And equipment can only be equipment and show its worth with the objects and things its good for. The easier it is for us to use equipment as it is intended gives that equipment, the more primitive our relationship with the equipment. When we pick up a hammer and immediately start hammering away, it is a very primitive reaction, such as picking up a long stick and spearing a fish like it is a javelin. The type of Being, or presence that equipment occupies is its readiness-to-hand.
16. How the worldly character of the environment announces itself in entities within-the-world
The objects that are deemed as ready-to-hand do not outshine the objects that are not ready-to-hand; they are simply just handier at the given moment. Just because something is not useful to us at a particular moment does not mean that object is completely useless forever. These ...
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...n involvement in something regarding the involvement to be something of the character of Being relating to the readiness-to-hand phenomenon. Therefore, the character of Being, in regard to readiness-to-hand, is simply an involvement. The main towards-which is a for-the-sake-of where the for-the-sake-of relates to the Being of Dasein, where the Being is an issue. The equipment totality is related to this involvement, which is used in other involvements known as the totality of involvements, which leads to this piece of equipment being used to make something, which makes something else, which creates this new thing, which helps Dasein. It all leads to Dasein. There is an ontological relationship to the world in which Dasein can allow entities to be equipment and be involved in something or be free. Dasein is the underlying framework for the world and for Being.
In the journal of Environmentalism as Religion, Paul H. Rubin discuss about how environmental is similar to religion. Rubin want everyone to know that the environment and religion are somehow similar in a way, which they both have belief system, creation stories and original sin.
things is the will to live that they all possess. Without this will living organisms would
Heideggers Conceptual Essences: Being and the Nothing, Humanism, and Technology Being and the Nothing are the same. The ancient philosopher Lao-tzu believed that the world entertains no separations and that opposites do not actually exist. His grounding for this seemingly preposterous proposition lies in the fact that because alleged opposites depend on one another and their definitions rely on their differences, they cannot possibly exist without each other. Therefore, they are not actually opposites. The simple and uncomplex natured reasoning behind this outrageous statement is useful when trying to understand and describe Martin Heideggers deeply leveled philosophy of Being and the nothing. Lao-tzus uncomplicated rationale used in stating that supposed opposites create each other, so cannot be opposite, is not unlike Heideggers description of the similarity between the opposites Being and the nothing. Unlike Lao-tzu, Heidegger does not claim that no opposites exist. He does however say that two obviously opposite concepts are the same, and in this way, the two philosophies are similar. He believes that the separation of beings from Being creates the nothing between them. Without the nothing, Being would cease to be. If there were not the nothing, there could not be anything, because this separation between beings and Being is necessary. Heidegger even goes so far as to say that Being itself actually becomes the nothing via its essential finity. This statement implies a synonymity between the relation of life to death and the relation of Being to nothingness. To Heidegger, the only end is death. It is completely absolute, so it is a gateway into the nothing. This proposition makes Being and the nothing the two halves of the whole. Both of their roles are equally important and necessary in the cycle of life and death. Each individual life inevitably ends in death, but without this death, Life would be allowed no progression: The nothing does not merely serve as the counterconcept of beings; rather, it originally belongs to their essential unfolding as such (104). Likewise, death cannot occur without finite life. In concordance with the statement that the nothing separates beings from Being, the idea that death leads to the nothing implies that death is just the loss of the theoretical sandwich's bread slices, leaving nothing for the rest of ever. The existence of death, therefore, is much more important in the whole because it magnifies the nothing into virtually everything.
Sherrow organized his argument very well. He started with a heart wrenching story about a boy who took his life because he was bullied, which helped get the reader's attention and made you want to continue to read. It also helped show that bullying is a problem. He then goes on to define bullying, which helps the reader understand what bullying is and some components of bullying. Then he talks about the origin of bullying and some studies done on rats and chimpanzees to see if animals also take part in bullying, which it showed that animals do bully. This helps show that in order to stop bullying we have to get to the origin of bullying. What was most effective about his organization and development was that he used his statistics in the
For my book report, I read Day by Elie Wiesel. The narrator’s name is only mentioned once when he states, “I am Eliezer, the son of Sarah” (Wiesel 73). Throughout the book, the narrator tells two stories. One story is about his past and another story is about his current life. In the past, the narrator lived through the Holocaust. During the Holocaust, everyone he knew died when he was very young. These deaths caused him to have a lot of suffering that haunts him for the rest of his life because he lives with the guilt of being the only survivor. The narrator cannot move on from his painful past, so he honestly does not care about his life. During the present time, Eliezer sees a cab coming his way. There is a possibility for him to avoid it,
Before launching into the body of this exposition, it is necessary that we define a few important terms. By "being", or that which "actually is", I mean those things that exist in the objective reality that might be perceived by some so-called omnipotent being. The flawed knowledge of non-omniscient humans - that which we see every day - is represented by the word "...
“A philosophical and literary movement, centered in concord and Boston , which was prominent in the intellectual and cultural life of New England from 1836 until just before the civil war”(A handbook of literary terms, page 318).
The purpose of this paper is to demonstrate Borgmann’s theory of focal things in application to Tai Chi, as well as propose the opposition to it with an exercise machine as a device in the context of Borgmann’s Technology and the Character of Contemporary Life. In addition, I will try to argue that the resolution to the bifurcation between things and devices is a specific kind of equilibrium.
This law describes how our everyday experiences occur as an outcome. Negative behaviors and thoughts resulting in pain and suffering, and positive behaviors and emotions resulting in happiness. Furthermore, such understanding of dependent origination allows one to have a clear understanding of the nature of real life. Once coming to the realization that the things we perceive occur by the causes and conditions, our entire outlook of things will then change, not just mentally, but also physically. Our mind will be enlightened and our outlook of what things really are then what they appear to be will deepen. With such contrast between appearances and the real life of things, one will obtain a perception of how our own personal emotions and consciousness respond. By being able to do so, one can comprehend that the objects that appear to be real are truly only
Many of us know that a watch indeed does have a designer, but what if we had never seen a watch made before or known of anyone capable of such design? Lacking this knowledge, Paley argues, should raise no doubt in our mind that the object must have a designer. Even if the watch told the wrong time most of the time, Paley says that the intended purpose of the watch to tell time is still obvious. Paley says we should still conclude that the watch ...
The issue of whether or not humans are natural born killers is discussed by Ehrenreich and Ferguson, but this is not a topic that is directly discussed in the Bodley texts. Bodley implies that war is the result of politically organized states rather than human nature, however nothing is said outright. Both Ferguson and Ehrenreich discuss this aspect of human nature in their works, and they come to similar conclusions using different reasoning. Ferguson states that she does not believe humans are biologically designed for war (Ferguson 1: 33). This author supports their theory by saying, “Maleness is one part of biology, one part of biology is aggressiveness, one part of aggressiveness is combat, one part of combat is war. The explanatory potential of biology thus seems fundamentally
In Into the Wild, Jon Krakauer explores the human fascination with the purpose of life and nature. Krakauer documents the life and death of Chris McCandless, a young man that embarked on an Odyssey in the Alaskan wilderness. Like many people, McCandless believed that he could give his life meaning by pursuing a relationship with nature. He also believed that rejecting human relationships, abandoning his materialistic ways, and purchasing a book about wildlife would strengthen his relationship with nature. However, after spending several months enduring the extreme conditions of the Alaskan wilderness, McCandless’ beliefs begin to work against him. He then accepts that he needs humans, cannot escape materialism, and can never fully understand how nature functions. Most importantly, he realizes that human relationships are more valuable than infinite solitude. McCandless’ gradual change of heart demonstrates that exploring the wilderness is a transformative experience. Krakauer uses the life and death of Chris McCandless to convey that humans need to explore nature in order to discover the meaning of life.
The zine is also dedicated to the themes of the course, which include environmental justice, issues surrounding hegemonic ideas, and the importance of identities. In regards to environmental justice, Gosine and Teelucksingh (2008) believe that this “ connects a range of social movements, including anti-racism, Aboriginal rights and sovereignty movements, labour union movements, and the mainstream environmental movement.” (p. 11). Creating an environmental justice framework is an opportunity to evoke change by demanding the fundamental right for individuals to live free from environmental hazards. This idea relates to the core purpose of our zine because we believe that environmental justice is essential in order to change the global food
Dr. Heidegger's Experiment written by Nathaniel Hawthorne in 1837 is a story about an experiment that resulted in the theme of this analogy which is you are blind when your eyes are closed. This analogy is related to learning or seeing you mistakes if you are motivated to do so. He develops the theme through the use of foreshadowing, imagery and climax/moral.
In Bronfenbrenner’s ecological theory, there are five systems that ultimately influence an individual. The first system is the microsystem, which consists of the people who have direct contact to an individual. In my own life, my immediate family consists of my mother and I. I am an only child to my mother and since my mother and my father have been separated since I was a baby, he has not been part of my microsystem. In addition, I am also a student at CCP. I have a network of friends whom I keep in close contact with. The people that I encounter at home, school, and work have direct contact with me and thus, they are part of my microsystem.