Being and Humans in Heidegger's Letter on Humanism and in his Contributions to Philosophy
ABSTRACT: Heidegger's main question, the question of Being concerning human facticity, struggles to uncover the original ground to which humans belong, a ground from which modern society tends to uproot itself through the dominance of calculative and representational thinking. What is most dangerous for Heidegger about this process is that the original ground of humans and beings in general might be covered and forgotten to the extent that humans lose completely the sense of what they truly need. The task of philosophy is to help bring back humans and beings in general to the place which they originally belong, i.e., to their most fulfilled way of being which is their proper or own [das Eigene, eigen]. The term "En-own-ment" or "Ap-propri-ation" [Er-eign-is] — the key word in Heidegger's thinking since the 1930's — marks his attempt to think more originally than metaphysics the relation between Being and humans in terms of the being "enowned" of humans through Being and in terms of the belonging of humans to Being. I will rethink the question of this relation in reference to two of Heidegger's writings, and will focus on his struggle for a proper language which would be able to say what essentially remains concealed in metaphysical language: the truth (or ground) or Being as Ereignis.
a) Preliminary remarks
In our age of close encounter between manifold ways of thinking, believing and behaving one fundamental question which arises is: How can one find a proper measure for human life in a world which essentially lacks a common ground? The last great philosopher who, at the brink of the era of pluralism, struggled for a common ground ...
... middle of paper ...
...-1938), GA vol. 65, ed. by F.-W. v. Hermann, Frankfurt am Main 1989.
(3) See especially Heidegger, GA65, section 122.
(4) I have no time, here, to develop the notion of an "andersanfängliches Denken".
(5) Anklang is the name of the first of the six fugues (Fuge) into which the Beiträge are articulated. In their interrelatedness they constitute the realm of thinking of what Heidegger calls the transition from the first (Greek) beginning of Western history to the other beginning, which the thinking of Ereignis is meant to prepare.
(6) See GA 9:323, where Heidegger says that Ek-sistenz is "das Stehen in der Lichtung des Seins". See also p. 350.
(7) Unfortunately, I will have no time, here, to develop the question of the relation between humans and gods.
(8) Heidegger moves, in the Beiträge towards a radical simultaneity of beyng and beings.
The 1960s brought about what some have argued is the first slasher film Alfred Hitchcock’s Psycho. Hitchcock was able to cast major Hollywood stars to actor in his thriller. He cast a young, handsome Anthony Perkins in the lead and a major star in Janet Leigh, whom Hitchcock kills in the beginning of the movie. In that day it was unheard of now it’s done in movies such as Wes Cravens 1996 movie Scream killing off a major star such as Drew Barrymore. According to FilmmakerIQ.com Psycho “shocked audiences into believing horror could be more than B-Film Fare (14)”.
You would think that after this experience he would change his ways, if not for himself, but for his daughter. Johnathan still continued to drink heavily after this which put a toll on his relationship with his daughter ...
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.
Take a minute to relax. Enjoy the lightness, or surprising heaviness, of the paper, the crispness of the ink, and the regularity of the type. There are over four pages in this stack, brimming with the answer to some question, proposed about subjects that are necessarily personal in nature. All of philosophy is personal, but some philosophers may deny this. Discussed here are philosophers that would not be that silly. Two proto-existentialists, Søren Kierkegaard and Friedrich Nietzsche, were keen observers of humanity, and yet their conclusions were different enough to seem contradictory. Discussed here will be Nietzsche’s “preparatory human being” and Kierkegaard’s “knight of faith”. Both are archetypal human beings that exist in accordance to their respective philosopher’s values, and as such, each serve different functions and have different qualities. Both serve the same purpose, though. The free spirit and the knight of faith are both human beings that brace themselves against the implosion of the god concept in western society.
This movie single-handedly ushered in an era of inferior screen ‘slashers’ with blood-letting and graphic, shocking killings. This was Hitchcock’s very first horror film, and since it debuted he has been labeled as a horror film director ever since. It was a low-budget film, only costing 800,000 dollars. Although it had a low-budget, it was brilliantly edited. It was a stark black and white film. Psycho also broke all film conventions by displaying its leading female protagonist having a lunchtime affair in her sexy white undergarments in the first scene. It also had a brilliantly edited shower murder scene. It was truly a master piece and will remain a master piece as long as it stays around. (Psycho (1960), Document 3)
Despite the established health care facilities in the United States, most citizens do not have access to proper medical care. We must appreciate from the very onset that a healthy and strong nation must have a proper health care system. Such a health system should be available and affordable to all. The cost of health services is high. In fact, the ...
Kraus, Peter. "Heidegger on nothingness and the meaning of Being." Death and Philosophy. Ed. Jeff Malpas and Robert C. Solomon. New York: Routledge, 1998.
One of the most mysterious structures found in today’s world is the Great Sphinx of Egypt, located on the outskirts of the hustling city of Giza. Many archeologists and explorers spend their entire careers trying to answer many unknowns about the Sphinx such as, “Who built the Sphinx,” and “Why does it exist?” Although these questions do not have clear answers, there are many theories that try to crack the mysteries of the Great Sphinx.
In his work, Who is Man, Abraham J. Heschel embarks on a philosophical and theological inquiry into the nature and role of man. Through analysis of the meaning of being human, Heschel determines eight essential traits of man. Heschel believes that the eight qualities of preciousness, uniqueness, nonfinality, process and events, solitude and solidarity, reciprocity, and sanctity constitute the image of man that defines a human being. Yet Heschel’s eight qualities do not reflect the essential human quality of the realization of mortality. The modes of uniqueness and opportunity, with the additional singular human quality of the realization of mortality, are the most constitutive of human life as uniqueness reflects the fundamental nature of humanity,
Throughout human existence, scholars have earnestly pursued knowledge and the attainment of truth. Historical figures such as Plato, Descartes, and Emerson sought answers to daunting questions of: ‘What is truth?’; ‘What is reality?’; ‘How is wisdom acquired?’ Many scholars believe these philosophers presented conflicting viewpoints: Plato encouraging skepticism among all previous historical, cultural, and personal perspectives; Descartes questioning definitions of reality and his very existence; Emerson encouraging self-trust and confidence in one’s ideals, opinions, and convictions. Surprisingly, reconciliation can be reached from these three differing hypotheses. Emerson’s thesis merely expounds from Descartes and Plato’s philosophies. He builds from Descartes’ search for self-identity and reconciles Plato’s skepticism with his views of self-trust and unconformity among scholars.
Rüdiger Safranski. Martin Heidegger: Between Good and Evil. Trans. Ewald Osers. Cambridge, MA/London: Harvard UP, 1998.
“Psycho” is a 1960 American psychological thriller-horror film directed by Alfred Hitchcock. The film follows a secretary by the name of Marion Crane who, after embezzling money, finds herself at an isolated motel with the motel 's troubled owner/manager, Norman Bates.
Romeo first notices Juliet during her parents' banquet, which causes them to fall in love at first sight. His reaction in Act I, scene IV illustrates that Juliet's appearance significantly affects him: “O, she doth teach the torches to burn bright! It seems she hangs upon the cheek of night. As a rich jewel in an Ethiop's ear- Beauty too rich for use, for earth too dear! (Act I, scene IV, 45-48). Romeo swiftly decides that he is in love with Juliet though he hasn’t spoken to her yet. Juliet is more sensible and declines his first moves, but soon lets him kiss her. At this time, the feelings of both lovers look to be the same. Nevertheless, fate checks their loyalty by revealing their identities. Juliet is a Capulet, and Romeo a Montague, which is an unearthing that shocks them both, but they do not doubt the love they have together. In fact, this leads the reader to accept their love as genuine. In final, their compassion and devotion towards one another is too strong for it to be lust, which proves they are in true love.
In suspense moments the viewer gets involved in what is happening on the screen, he feels as a direct participant in the events that unfold in the film. The most important thing is the ability of the director to suspense and mystery. Hitchcock had the ability to involve the viewer in a movie. The verdict of the three movies Sabotage, The Man Who Knew Too Much, and Psycho is Alfred Hitchcock designed everything to achieve what he believe was the important distinction “mystery” vs. “suspense”. He has done it with great attention to the applicable musical accompaniment, delivery of information to the audience, and penetration of
Jean-Paul Sartre, a French philosopher, advocates that there is a certain relationship between being-in-itself, matters, and being-for-itself, human beings with consciousness in his book Being and Nothingness. According to Sartre, Nothingness is a transcendent being, which means something lack, caused by asking questions.