This is to certify that the work contained in the thesis entitled "OvercomingMetaphysics: A Heideggerian Approach to the Truth of Being," by Mr. Apart from my academic works, my stay on campus was enriched by my tennis partners – Dr.
Background of the Study
For Heidegger of Being and Time, the subject of phenomenology is "Da-sein" or, which amounts to the same thing, "the understanding of Being as Being". Attempting technical definitions of the terms used by Heidegger, the dissertation begins its investigation into Heidegger's exploration of the meaning of Being which he now stylistically defines as "the technological disclosure of Being in the contemporary age and its consequences ."
Martin Heidegger: A Life and Its Philosophical Interpretation
From Messkirch to Freiburg: (1889 – 1909)
He was the first child of a relatively poor Catholic couple - Friedrich Heidegger and Johanna Kempf Heidegger, who had lived through the hard times of Bismarck's Kulturkampf. In fact, this was the time when for the first time he was in contact with the languages of Greek, Latin, when he discovered Friedrich Hölderlin, and perhaps most importantly, his first encounter with his persistent question about the meaning of being.
Life at Freiburg (1909 -1916): From Student to Lecturer
Heidegger repeatedly characterized this work as "my first guide through Greek philosophy in my secondary school years," as "the rod and staff of my first difficult attempts to penetrate philosophy," and as "the first philosophical text through which I my way, again and again from 1907” (Sheehan, 2010, p. 4). Afterwards, his relationship with Husserl became so well known that whenever Heidegger's philosophy is expounded, the name Husserl is unavoidable.
The Parting of Ways with Catholicism
This turned out to be the most likely point that led to Heidegger's turn away from Catholicism. Heidegger's meeting with Edmund Husserl, who came to the University of Freiburg in April 1916 to take over the chair of non-Catholic philosophy.
The Marburg Period: (1923 – 1928)
Heidegger's radical Catholic faith has been destroyed and he has become a free thinker, which Husserl did not notice until his student Heinrich Ochsner told him that Heidegger had changed. Nietzsche in his critique of Heidegger asserted the psychological basis for Heidegger's abandonment of Catholicism, saying that Protestantism is an ideal position where Heidegger can crucify the Catholicism that nailed him several times in his early teaching and scholastic career .
His Rectorate in Freiburg and Nazi Involvement
And certainly his infamous official involvement in the Nazi movement has made him one of the most controversial philosophers of all time. His inaugural address as chancellor of the university on 27 May 1933 spoke of his support for the Nazi cause, as he emphatically recognized its leader, Adolf Hitler, as the savior of Germany and the world at large.
The Man and his Philosophy: A Partial Political Fascination and Nazism
The education and strengthening of the high personality of the German Fuhrer seemed to be Heidegger's task. He never publicly condemned any of the crimes committed by the National Socialist regime” (Philipse, 1999, p. 252).
Heidegger in the Post-War Period
His earlier commitment to joining the Nazi movement resulted in bitter treatment in the post-war period. To think is to limit oneself to a single thought that one day stands still like a star in the world's sky” (Moran, 2000, p. 195).
Personal life
Dermot Moran sums up: "Heidegger's bombastic mode of expression, which attempts to express insight in a way that escaped the distorting effects of traditional philosophical terminology, has been ridiculed by philosophers who favor clarity and precision, for example Rodolf Carnap and A.J. Self Gilbert Ryle, who appreciated aspects of Heidegger's account of the self, believed that his phenomenology would end in a "self-defeating subjectivism" or in a "winding mysticism." Yet Heidegger himself, when he wanted to, could write with astonishing clarity and simplicity and with penetrating insight” (Moran, 2000, p. 192).
Introduction to Heidegger’s Critique of Metaphysics
The Onto-Theological Dimension of Metaphysics and Its Critique
What begins in the writings of Plato and Aristotle reaches its climax in the dialectical journey of the Hegelian Absolute Spirit, which, although circular, culminates in a closed system. Heidegger attempts to question the limitations of the Western philosophical tradition and open up a space to think outside of it.
The Turn to Pre-Socratics: Parmenides and Heraclitus
Philosophy as metaphysics breaks away from the pre-archaic Greek understanding of cyclical time and applies a secular version of the same impulse to work within a linear path moving from origin to "telos," where the unified transcendent principle serves as the cause, origin, and foundation of the world. of multiplication. And yet the return to pre-Socratic concepts of Being and Time can never be a return to origins, it is a new place one arrives at, a place in which words like "Socrates" and "metaphysics" have a meaning that does not they had it. have in the last turn.
Phenomenology, Ontology and “The Metaphysics of Consciousness”
Toward a Hermeneutical Turn of the truth of Being
Dasein (being-there)
Heidegger’s Hermeneutical Phenomenology
Technological Enframing of Being: Technology as Metaphysics
Major Influences on Heidegger: The Formative Period
He argues that this question requires the essence of being and an explanatory account of the essence of Being. This occasion for the historical concealment of Being made room for seeing in the high personality of Hitler the historical revelation of Being in a historical Dasein.
Re-Visiting Heideggerian Critique of the Metaphysical Tradition of Philosophy
Toward a Paradigm Shift from Metaphysics to Fundamental Ontology
Understanding the fundamental problem as that of substance metaphysics will make an attempt to understand what Heidegger has discovered as the flaw in the metaphysical tradition that reduced Being to a metaphysical substance. Before we understand Heidegger's critique of the metaphysical tradition of philosophy, let us be clear about the etymological meanings of the terms: metaphysics, critique of metaphysics, and Heideggerian critique of "philosophy as metaphysical."
Heidegger and the Greek Tradition
Likewise, a boy may be five feet tall now who was two inches shorter a few months ago. Also in the normal epistemological doctrine, to be a thing essentially means to be at a certain time and somewhere in space.
Aristotle (384BC–322BC): From Substance Metaphysics to the Onto- Theological Dimension
The essence, by its definitional implication, does not include the meaning of the word, but the thing only as what it is supposed to be. Such accidental unity does not determine "what" any primary being is, and thus cannot be the essence of a primary species.
Onto -Theology and Philosophy
Heidegger’s critique of Metaphysics as Onto -Theology
At the conclusion of the metaphysical tradition: Heidegger's phenomenological interpretation of Aristotle and the Greek tradition.
At the Completion of the Metaphysical Tradition: Heidegger’s Phenome- nological Interpretation of Aristotle and of the Greek Tradition
Heidegger's reading of the Pre-Socratics inspired his attempt to obtain a meaning that precedes the Platonic and Aristotelian sense of philosophy as a metaphysics of substance. An interpretation of the Greek term 'phusis' as appearing in presence', 'the invisible harmony by which beings are'. Mark Sinclair comments: “… on Heidegger's reading, this is why Heraclitus thinks that creatures are fire.
The Early Greek Thinking
Parmenides (514 BC)
Parmenides, in his quest for the path of truth, asserts that reality is One, Eternal and Indestructible.
By claiming that although Aristotle establishes the ontology of metaphysics, his thought transcends the tradition he founded, he shows that "annihilation" is not only a denial of that part, but also an attempt to uncover original experiences from which Greek ontological and philosophical conceptuality emerged. . For Heidegger, too, 'the overcome metaphysics does not disappear'. But this task of violent interpretation of the texts and of destruction demonstrated the power of Heidegger's destructive phase of metaphysics as follows.
The Tradition Continues
- Rene Descartes (1596 – 1650)
- Benedict De Spinoza (1632 – 1677)
- Gottfried Wilhelm Leibnitz (1646 – 1716)
- A Critique of Kant’s Transcendental Deduction
- Heidegger and Kant on Overcoming Metaphysics
- Hegel (1770 – 1831)
- Nietzsche (1884 – 1900)
Heidegger challenged Kant's commitment to the Enlightenment ideal of the centrality of regulative power of reason. Continuation and culmination of the metaphysical tradition in the age of technology: Nietzsche and the "will to power".
Continuation and Culmination of the Metaphysical Tradition in the Age ofTechnology: Nietzsche and the “Will to Power ”
The technological disclosure of Being and the question concerning the essence of Technology: A Heideggerian probe
In the age of modern technology, almost everything is in reserve, which is a more essential determination than that of the object. In the first case, the Rhine as a hydropower source is included in the interlocking process of modern technology.
The Human Situation: Standing in Reserve as Alienation
And since in modern technology man stands in reserve, he must be in a situation of alienation. Can we say that man is completely free when he enters the essence of modern technology.
Objectlessness or Uniform Distancelessness
Being and Time looks forward to 'Fundamental Ontology' (fundamental because ontology beyond the metaphysical realm) through the ontological structures of Dasein's being. Heidegger sees the danger of the technological age, which he defines as "challenging (Herausfordern) that sets upon man (stellt) to order (bestellen) the actual as a standing reserve (Bestand)" in opposition to "as it appears itself." wie es sich zeigt).
Heideggerian Deconstruction of Epochal Disclosure of Being in the Technological Nihilism of Modern Age
The essence of technology, in the Heideggerian sense of the concept of Being that it makes possible, is what he calls das Ge-stell (framing). The essence of technology, in the Heideggerian sense of the concept of Being that it makes possible, is what he calls das Ge-stell, enframing.
Continuation and Culmination of the Metaphysical Tradition in the Age of Technology: Nietzsche and the “Will to Power”: Heidegger’s Reading
According to Heidegger, Nietzsche's philosophy is only the end of the metaphysical tradition, because by Nietzsche's reversal of Platonism, all the possibilities of metaphysics are exhausted. In that sense, Heidegger says in the Beitrage, "Nietzsche's philosophical concerns are far removed (wei entfernt) from the question of being".
A Nietzschean Interpretation of Heidegger
Therefore, he concludes, Nietzsche's victory over metaphysics would have been a final entanglement in the same old metaphysics. For Heidegger, "Nietzsche remained involved in metaphysics and nihilism rather than overcoming them, because he merely reflected on beings in their totality without paying attention to the transcendent Being" (Philipse, 1999, p. 286).
Heideggerian position on Metaphysical reading of Technology, Theology and Onto -Theology
The Diagnosis and the proposed Cure
The will to be master", is a will to increase and maintain the power of the subject and his. To understand in what sense the era of modern technology and the nihilism of metaphysical philosophy that culminated in the philosophy of Friedrich Nietzsche and his proclamation on the "Death of God" and the "will to power" of man, we have re-visited what is meant by philosophy in the age of technology as interpreted by Heidegger.
Search for a New Paradigm: The Phenomenological Quest for Fundamental Ontology: Heidegger’s New Project – Metaphysics
To do this, Heidegger begins with a question about Being and its meaning, as the next chapter aims to show. In this nihilism of the West there is not even a trace of any authentic memory of Being.
Re-Kindling of the Question of Being: A Quest for the Meaning of Being
He argues that the questioning of the meaning of Being requires a fundamental ontology, the starting point of which is an analysis of existence” (Heidegger M., Basic Writings: Second Edition, Revised and Expanded, 1993, p. 3 ). Heidegger's attempt to think of Being in terms of the "being of beings" led him to overcome Metaphysics, which reduced the question of Being to "a being," taking "Being" as an object thought by a "subject". Heidegger is indebted to Edmund Husserl's phenomenological approach to philosophy, and for Heidegger, too, the question of the meaning of Being must be approached phenomenologically, letting everything emerge as it emerges from itself.
Heidegger’s Methodology: The Phenomenological Disclosure of Being
However, it is a structure that requires an understanding of Being as a condition for its possibility. Unlike Husserl's concern with phenomena of consciousness, 'what' of beings, Heidegger focuses on the.
The manifold ways of the Being of beings: Da-sein, the Human way of Addressing the Being question
The multiplicity of ways of being of beings: Da-sein, the human way of solving the question of being.
Approach to Being through Dasein
Being, Heidegger always means the Being of entities, but that it itself is not an entity. His answer is that it can only be that being for whom the question of Being is important, the being for whom being matters.
Dasein as Horizon for Being
In the introduction to Being and Time, Heidegger asks what kind of being will give access to the question of the meaning of Being. Before the question of being is even explicitly expressed, Da-sein has an implicit awareness of what it means to be.
The ontic and ontological status of Da-sein
The definition relatively indicates the ontological constitutive state of the Being of Dasein, but is optically verifiable in terms of the 'I' and not of others. Certainly, because of this "mineness" the being of Dasein makes it possible to interpret it in terms of authentic and inauthentic existence – the only two possible existences.
Dasein as “Being-in-the-World”: the a priori and ontological structures of Da-sein
It is therefore the Authentic Dasein that makes possible the revelation of Being as such. Dasein is thrown into the world of meanings, to be dealt with unreflectively, because it is after all its essence.
Dasein in the World
- Existence and Existential: ontic and ontological
- Everydayness of a worldly Dasein
- The World-hood of the World
- Being-In
The second of the triadic structure of Being-in-the-world comes to our specific investigation. Existence and understanding are the two constitutive structures of Dasein's being as Being-in-the-world.
Question of Temporality: Being and time
Time as the Horizon for Being: Temporality and Historicity as Dasein’s Being
Man's temporary ek-stasis as Da-sein not only exists in the present, but lives on into the future – into and into the past – then. The temporary ek-stasis of man – to exist not only in the present but also in the future – to and in the past – then.
From time to Dasein
And this temporal being of Dasein is realized only with time as the horizon of revelation. And when we say Being, it is none other than Dasein's essential constitution of its Being-in-the-world.
Definition of three dimension of time
Facticity' simply expresses the state in which we find ourselves 'thrown' into a given situation or historical context in which our being is passive, but we simply identify it as our own - our ontological embeddedness in the world. On the other hand, the future involves the need to come to grips with our own existence because we create time ourselves.
Death
Here some emphasis is placed on our rationality as being what we are in connection with the concept of Being in general. For example, my profession as a university teacher can undoubtedly be replaced by other competent persons.
Historicity
To be in the world here is to fully inherit the world and to accept our sorrows and experience them by living. It is rather a new approach of trying to explain in the form of horizons of discovery of Being.
Facticity, Moods and Throwness
Fear reveals the fragility, the temporality and the facticity of its existence. Dasein confronts its existence as a matter, to be constituted by a 'not yet': 'That which Anxiety (fear) desires is not a particular kind of being. and the possibility of Dasein.” LANGUAGE IS THE SAYING OF BEING: LANGUAGE AS THE HORIZON OF REVEALING OF BEING-WITH-OTHERS.
A Phenomenological exploration of Language as a “horizon of disclosure”
Heidegger's analysis of the origins of language can be traced back to his earlier works such as Duns Scotus, his doctoral thesis – The Theory of Judgment in Psychologism from 1913, The Recent Researches into Logic from 1912 and The Habilitationnsschrift. The first of these two phases is found in his essay Being and Time works or the later philosophy.
A phenomenological re-interpretation of Language
Language, Being, and Da-sein
In the early stage of the development of being, Heidegger conceives that Dasein's being-in-the-world could be characterized as "a priori", where Dasein's capacity is as a portal through which the entirety of the unfolding of the world took place. The existential-ontological foundation of language thus emerges as discourse or speech, which is found to be related to the existence of Dasein.
Language as Discourse
Language as speech, speech (Gerede), which served as the basis for enabling Dasein's everyday conversation and communication, is the result of Dasein's being thrown into the world as being-in-the-world. Therefore, Dasein's language ultimately leads to a connection with the "Logos". Language in general presupposes a certain interpretability, which Dasein understands as discourse, it is modified in later philosophy that discourse is the language of Being.
Language speaks, not us
Reason' which is meant for "the articulation of intelligibility." The reason why Heidegger uses this word 'Reason' - a normal everyday German usage that stands for 'talk', 'speech' or. And it turned out that Heidegger's choice of the term 'Reason' points us to everydayness rather than to something abstract and scientific.
Language as “Gerede”
Then the phenomenon of idle talk cuts off Dasein from its authentic mode of Being as being-in-the-world. Idle talk reveals an experience without perception; it is an appearance – understandable, but without full meaning.
Language behind Dasein’s Conscience: The recovery from “Idle talk” via Conscience (Discourse)
But then at a later stage there is a reversal, an attempt to discover the true meaning of language as a revelation of Being and that it is no longer Order. In this way, we can also interpret that Heidegger understands being as that which enables all existences, including man, to be somewhat equated with reality in ordinary speech.
A Phenomenological explanation of Language: The essence of Language
Kehre), his phenomenological contemplation is colored by the difference in emphasizing the essence of language and the Greek concept of logos. In Identity and Difference, Heidegger connects logos with the essence of language; logos he said.
Language: The House of Being
Because language, he says, is such a complex concept that scientific and logical reasoning can have no precise explanations, but are conveniently defined by grammar and poetic revelation - "aletheia" in the Greek term. Normally, we hardly realize that we are already inspired by a primal language (Being) when we communicate with each other using formal language.
The Turn in Later Philosophy
Language as the disclosure of Being: A re-examination in late Heideggerian phenomenology
Dasein's intelligence or capacity can reach the voice of Being by inhabiting the house of language. Which also means that every human being in the world is determined by Being itself.
Authenticity as a Concept
It is an authentic existence when Da-sein understands itself as a continuous process extending between birth and death in which it makes happen all the essential structures of its own as it was originally designed in the teleological sense. The authenticity of Heidegger is rather to be simply-in-the-world or to possess all kinds of "worldliness" that are entangled in the temporal historicity.
The Role of Hermeneutics in the Issue of Authenticity
And this revision will then generate a new horizon of understanding of Being that will enable us to "recapture" the analytical of Dasein on a higher and authentic ontological basis (Guignon, 1984, pp. 321-339) . For when Dasein is authentic, it can "decide for itself whether, as the entity that it is, it has the composition of being revealed in the projection of its formal aspects" (Guignon, 1984, pp. 321-339).
Authenticity –Inauthenticity Dichotomy for the Grasp of Authentic Principle
Everyone' is not simply an error to be avoided, as it is an existential or essential facet of Dasein's Being and belongs to Dasein's positive constitution. But on the contrary, he made another claim: to be authentic, one must emerge from one's public-oriented nature and exercise one's own will to realize the essence of Dasein.
Authentic Selfhood in Heidegger
Dasein is being-in-the-world (in-der-welt-sein), and authentic Dasein understands the significance of this engagement (Cohen, 1993). The recapitulation of existence in the face of death is the answer to Dasein's "who" question.
Toward Authenticity
And then we have the "I am" hermeneutic, culminating in the hermeneutic of ultimate totalization before death. The silent call succumbs to Dasein to look reflectively into itself and in light of this owns death as nothing more than its own being.
Heidegger’s Turn to and Away from the Will for Authenticity
Out of the domain of will vis-a-vis a new region of Gelassenheit for Authenticity
Our attempt at victory should therefore be a "turn free" from the domain of the will, which is only possible by going through a paradoxical 'willing unwillingness'. Since Dasein is already outside the domain of will (meaning beyond its limited horizon of disclosure), it has now entered a region or wider horizon where the manifold mysterious disclosure of Being can be experienced.
Mystical Elements in Heidegger for Authentic “letting-be” of Being
With Heidegger, thinking is always thought of Being, Being as Being comes to thinking in man; it is his own thought of himself, man is thoughtless. The will of man is subordinate to the divine will, which is expressed here only in terms of the language of Being.
The Concept of Dwelling as the means to guarantee Authenticity
Dwelling through Equipmental familiarity or attunement to one’s environment
Although Heidegger mentioned his notion of "dwelling" only in later philosophy, it should be a reminder that the idea of dwelling is already implicit in Being and Time. The answer, surprisingly, in the light of Being and Time is the full story of the "fourfold." According to Heidegger, to become an abode, a place must become a "fourfold"—the gathering of earth, sky, gods, and mortals.
Dwelling in the Fourfold
Although this alone does not meet the conditions of housing, but housing is much more meaningful only when there is adaptation to one's surroundings or familiarity with equipment. This is why Heidegger says that modernity is the age of loss of habitation, loss of gods, uncertainty, and so on.
