Befindlichkeit is an important and usually greatly misinterpreted term. Heidegger describes Befindlichkeit as a state of mind that people are disposed to be towards. Feeling a certain way is very similarly related, but not the same thing as “being-in-the-world.” While “being-in-the-world” refers to the actual physicality of a body or object, feelings exist in another dimension and still contribute to human experience. Befindlichkeit is a type of thing people are, and particular characteristics of it are the emotions involved. When Heidegger says that Befindlichkeit is a constitutive way of being the there he means that it signifies how people take themselves to be in any given situation. This is not the same as emotions and feelings that deal with innermost thoughts and concerns. There is one particular mood that can be described involving depression. It is easy for someone who makes many mistakes to become depressed about themselves, their decisions, and where their life is headed. Experiencing this mood, the person will feel other similar emotions as well, hopeless, despair, self-hatred. They will withdraw into themselves like it is a shell and refuse to face the consequences of their actions. This falls nicely into the three essential characteristics of Befindlichkeit, which are finding oneself, being situated and feeling. These features can be seen in the experience of depression in every scenario. Finding oneself in a depressed mood occurs when they are situated in the world set up in the context of depression. Being situated in that mood can occur from living or not living with others in that particular situation and taking the appropriate steps to make avoidances or achievements with respect to their desires; for example, b...
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... the tool seamless. Having an actual understanding of this piece of equipment essentially involves projecting upon possibilities of the equipment and of my own thoughts because it is not merely a reaction. If the equipment were not being handled correctly, then there would be no understanding taking place. If the understanding that occurred came from a reflexive place of cause and reaction such as knee jerk reflexes, then that understanding would be a reflex. However, understanding of this kind of equipment, that involves the human factor, similar to cognition because it is implied but distinct because it is not thought about, rather sensed and felt emotionally. Using equipment like a light switch that is unintentionally felt is projecting the possibilities of its purpose. By switching on the light to illuminate the room, I am projecting the possibilities of light.
Martin Heidegger Note: The main work from which text was drawn is "The Question Concerning Technology". Martin Heidegger was a German philosopher, who developed existential phenomenology and has been widely regarded as the most original 20th-century philosopher. His works include complicated essays such as "An introduction to Metaphysics" and "The Question Concerning Technology." In his essay "The Question Concerning Technology," Heidegger attempts to create several intricate arguments
the nature of athletic agency. Heidegger sees human being and then objects either in relation to human activity or in terms of worldly existence. Heidegger also believes humans act with purpose, but more to show care and concern for others and for objects. Heidegger focuses on acting to develop relationship and harmony between humans and non-humans. This becomes important when looking at sport. For athletic agency is an exemplar of being in the world. Heidegger makes a point of making sure there
Husserl, Carnap, Heidegger, and Wittgenstein ABSTRACT: Phenomenology and logical positivism both subscribed to an empirical-verifiability criterion of mental or linguistic meaning. The acceptance of this criterion confronted them with the same problem: how to understand the Other as a subject with his own experience, if the existence and nature of the Other's experiences cannot be verified. Husserl tackled this problem in the Cartesian Meditations, but he could not reconcile the verifiability
Transcendence in Heidegger ABSTRACT: The history of Heideggerian commentaries confront us with a string of parallel concepts: metaphysics and theology, onto-theology and Christian theology, thought and faith, Being and God, and so on. It should also be noted that these different dual concepts have served, in various ways, several strategies for the interpretation of Heidegger. These various strategies are summarized as follows: the relation between philosophy and theology in the thought of Heidegger is threefold
Heidegger and the Logic of Categorical Syllogisms According to traditional syllogistic logic, which has its roots in Aristotle, there are four types of propositions: the A proposition ("All S are P"), the E proposition ("No S are P"), the I proposition ("Some S are P"), and the O proposition ("Some S are not P"). These propositional types represent all of the possible combinations of the dichotomies of affirmative/negative and universal/particular. Each makes a claim that a certain essent (the
Theory and Praxis in Aristotle and Heidegger ABSTRACT: The discussion of Heidegger's “destructive retrieve” of Aristotle has been intensified in recent years by the publication of Heidegger's courses in the years surrounding his magnum opus. Heidegger's explicit commentary on Aristotle in these courses permits one to read Being and Time with Aristotle's Nicomachean Ethics and Metaphysics. My paper analyzes a network of differences between the two thinkers, focusing on the relationship between
water. The first is rather evident and straight forward because it happens before a single person even raises glass close to their lips. I am of course referring to the fifty- five year old rose that was given to Dr. Heidegger on the eve of his wedding by his bride to be. Heidegger places the rose in the water so there could be proof of the mysterious water's power, but in the same act of proving its power to his guests Hawthorne proves to us the power of the water because when the rose regains life
Heidegger On Traditional Language And Technological Language ABSTRACT: On July 18, 1962, Martin Heidegger delivered a lecture entitled Traditional Language and Technological Language in which he argues that the opposition between these two languages concerns our very essence. I examine the nature of this opposition by developing his argument within his particular context and in the general light of his reflections on language. In different sections on technology and language, I summarize much
Human Mortality According to Heidegger Martin Heidegger (1889 -- 1976) was, and still is considered to be, along with the likes of Soren Kierkegaard, Edmund Husserl and Jean-Paul Sartre, one of the principal exponents of 20th century Existentialism. An extraordinarily original thinker, a critic of technological society and the leading Ontologist of his time, Heidegger's philosophy became a primary influence upon the thoughts of the younger generations of continental European cultural personalities
What Heidegger Wishes To Transcend: Metaphysics Or Nietzsche ABSTRACT: In this paper, I shall focus first on Heidegger's attempt to tackle the problem of 'metaphysics' and his wish to transcend it. Then, I shall try to evaluate his thoughts about transcending metaphysics in connection with his interpretation of Nietzsche's anthropology, which he considers to be the highest achievement in metaphysics. In my presentation today I shall focus first on Heidegger's attempt to tackle the problem
Martin Heidegger in his book Being and Time addresses issues related to death including his work towards exploring mortality. This fact is very important I believe for understanding Heidegger on the subject of the death and the importance it has in his Philosophy. For Heidegger, the human being cannot achieve a complete or meaningful life, or any kind of "authentic existence," unless he or she comes to terms with what he described as his or her ‘temporality’ which involves the act of coming to terms
Upon reading “The Question Concerning Technology” by Martin Heidegger I was very confused to say the least. Like any other philosophical work there is many confusing analogies and examples that seem to go full circle almost nowhere. I decided to pick the concept “standing-reserve” initially because of the somewhat easy-to-follow example Heidegger used. From what I got from the essay I believe that “standing-reserve”, according to Heidegger, is grounds for concern. Standing-reserve takes the subject
The True Essence of Modern Technology in Standing-Reserve According to Martin Heidegger Martin Heidegger (1889-1976) was a German philosopher that argues in “The Question Concerning Technology," the essence of technology; especially that modern technology is essentially dangerous. He believes that modern technology forces us to misunderstand the world around us, including ourselves. As a result, modern technology takes away essential purposes such as freedom. This freedom revolves around man’s self-knowledge
of our own lives, that flash we see briefly but completely right before our eyes when faced with the unexpected reality of our own death. God sees this folio also, but in a manner more thoroughly than we would. In this sense Dr. Heidegger symbolizes God. But is Heidegger in fact playing God by giving these poor souls this elixir of life?
Heidegger's interpretation of Pablo Picasso's Portrait of Gertrude Stein By several accounts, Gertrude Stein posed for Pablo Picasso more than 90 times during the winter of 1905-6. Each session was never quite correct, with many botched attempts and frustrations. Ultimately Picasso sent her away, stating "I can't see you any longer when I look," then created a new portrait of her nearly a year later without seeing her again. It was regarded as a curious mask-like visage, not really an accurate representation