Analysis of Heidegger’s Philosophy

Heidegger defines being is Dasien or standing out. Heidegger goes on to question the meaning of being in an incoherent way. The meaning of being lies in three states—catharsis, ecstasy and angst. These are primarily ego states and the meaning of being is related to processual ontology. Meaning of being is always in the state of being processed.

Heidegger connects being to time. How does time be a source of generic references? The historicity of being lies in its connectedness with temporality. All sensory phenomenon enter the realm of consciousness through time. The meaning of being, its historicity is revealed in the structure of time.

Next Heidegger makes an explication of truth. He tries to paint a picture of truth and posit it with its relationship to the meaning of being. I would like to propose a twofold dictum for truth. Truth consists of facts and emotions. Facts can be scientific, fictional, legal or medicinal, linguistic or mathematical. Emotions are bottled up in the three ego states of the mind—catharsis, angst and ecstasy. Truth is temporal and the meaning of truth changes over time.

Heidegger does not formulate and adequate answer to the meaning of metaphysics. How does being occupy a transcendent structure? The meaning of being in processed in three ego states—Catharsis, angst and ecstasy. These states of the mind become conceptual as transcendental ontology.

Next Heidegger proceeds to define art. First of all art is processual ontology. The art of being has three ego states—angst, catharsis and ecstasy. Being exists as an epic in these three states. Next definition of art lies in creation. Art can be painting, music or literature. The creator is God when she or he creates a work of art. The artist while creating attains the structure of transcendental ontology. Next definition of art lies in cognition and interpretation. When we cognize with our consciousness we are creating a structure of art. Similarly art awakens when we are in the process of interpretation.

Next I would like to interpret Heidegger’s concept of Humanism. Humanism as a philosophy is defined as a concern for the human being. For me, as a philosophy, I would like to envision humanism as dialectical humanism. In the economy of wants and needs, labor is also a product and the product of labor lies in valuablelization. Dialectical humanism proposes a society to be established on the basis of justice and peace. There are no borders as nations and the world is one as a democracy. Dialectical humanism paves the way for the establishment of a single monetary currency and one world government.

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Lexical Trap

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Camus started it with a troubled and disoriented Philosophy of Nihilism. Nihilism self destructs the psyche and traps the individual into an abyss of nothingness. Camus in his incoherent philosophy does not explain on what or why we should rebel. Yet by the legerdemain of his pen, he casuistrily tells us to overcome the demon of suicide and authenticate our life purposefully. Heidegger gave a more authentic existence by coining Dasein or being there. To disorient Camus I could say that we authenticate our existence in cognitive, cathartic, ecstatic and angstual processualities.

A Critical Analysis of Heidegger’s Terms

Martin Heidegger was a German Professor of Philosophy known for his contributions to the meaning of being. It is a birthright to say that Existential Philosophy grew out of his philosophical underpinnings. Here I would like to explicate critically some of the terms that he has used. His magnum opus is Being and Time.
The first of the terms that he has used has come from Greek and refers to Aletheia. By Aletheia Heidegger meant how things of the world appear to human beings. He uses two corollary terms: un-closedness and un-concealment. To simplify the matter, I would like to put Aletheia as perception, cognition, and affection. For perception and cognition, epistemology is the effect. Affection can mean ecstasy or celebration or nausea of angst.
The second of the terms used by Heidegger is Apophantic. Apophantic refers to a statement that covers meaning. For example it is a euphemism to say that the Cow was put to sleep instead of the cow being slaughtered. It would be a pungent humor to say that the American President Donald Trump is vacationing in North Korea. Apophantic statements maintain a protean character by their elusiveness, irony and humor.
The next of the terms used by Heidegger is Being in the World or Dasein in German. With being in the world Heidegger wanted to eliminate distinctions between subject and object and the world. Being in the world is understood as a consciousness of something. It also opens the being to the futuristic world of possibilities.
Being towards death is the next of Heidegger’s term. Death here refers not to clinical death. Death is the dread or anguish. He dissects time as the notion of the present and eternal to modes of temporality. It is not clear as to what he means by eternal time. Again time is not in a linear progression as the past, present and future. Time for him is only a realm of possibilities. Death for Heidegger has the potentiality to be authentic and specific. Heidegger is being vague here as he connects death to the presence of being in the world. Heidegger is right when he says that the conception of death and the presence of being opens the subject of being to angst or dread.
The next of the terms used by Heidegger is being with. It refers to the spatial proximity of being with other beings. Behavior here performs an ideological function. As an ideology behavior can be social, anti social, psychotic or pathological. How to authenticate being as a behavioral ideology is a philosophical question and a problem.
The next of the terms used by Heidegger is care. Care is a kind of concern for the self when the being is in a participatory mode with other beings. The modality of care would include conciliation, opposition, assimilation and accumulation. Care could be identified with a Freudian Ego. Care is also related to the Sartre’s facticity of the body.
The next term of Heidegger is Destruction. Here he calls for the destruction of traditional ontological concepts like history, time, death, time etc. I would like to disagree with Heidegger there. When I look at history, I am from a decolonized nation, a brown Asian who feels prejudiced that his English is inferior. Sometimes I wish to embrace Americaness as a culture and a philosophy and not be an immigrant. It’s ironic to say that America imports French avant garde philosophers and exports missiles. I would also like to comment on time; the past, present has to be deconstructed radically with futuristic possibilities. Death is clinical; for religion it is another phase; for philosophy death is a problem.
The next of the terms used by Heidegger is discourse. He has mapped discourse into the ontological structure of being. Discourse is always being in a mode of participation. Discourse in postmodernism is dialogic and democratic.

The next of Heidegger’s concept is present at hand. It refers to the disinterested gaze at facts. A scientist might study stars naturalistically. He might not see the poet’s beauty in them.
The last of his concept is ready to hand. Here the being is in ecstasy, catharsis, or the being is in a state utter angst. Ready to hand is an emotive concept.