Dasein is that being in which any being is constituted. Before being a field of study, it is above all a way of seeing the world, of questioning it. Each metaphysics aims at the,“In distinction from mastering beings, the thinking of thinkers is the thinking of being.” Heidegger believes that early Greek thinking is not yet metaphysics.
The metaphysics of Plato is no less nihilistic than that of Nietzsche.
Heidegger’s main interest was ontology or the study of being. Following the Cartesian tradition, he saw the ground and the absolute starting point of philosophy in the subject. Heidegger takes the Husserlian problem one step further. It begins with Plato and ends with modernity, and the dominance of science and technology. Further, the question of Dasein’s being directs him to the problem of being in general. We can think of beings: a table, my desk, the pencil with which I am writing, the school building, a heavy storm in the mountains . Nevertheless, Heidegger’s task is precisely to show that there is a meaningful concept of being. Between 1923 and 1928, he enjoyed there the most fruitful years of his entire teaching career. Heidegger’s program expressed in “The End of Philosophy and the Task of Thinking” (1964) consists solely in the character of thinking which does not attempt to dominate, but engages in disclosing and opening up what shows itself, emerges, and is manifest. The procedure of bracketing is essential to Husserl’s “phenomenological reduction”—the methodological procedure by which we are led from “the natural attitude,” in which we are involved in the actual world and its affairs, to “the phenomenological attitude,” in which the analysis and detached description of the content of consciousness is possible. In the first place, such a reader may argue that when something is said to be, there is nothing expressed which the world “Being” could properly denote. What remains unquestioned and forgotten in metaphysics is Being; hence, it is nihilistic.According to Heidegger, Western humankind in all its relations with beings is sustained by metaphysics. ), in fact, are copied literally.
St. St. John’s tutor Ian Alexander Moore was one of the translators. Dasein and his temporality. Already in,For the later Heidegger, “western philosophy,” in which there occurs forgetfulness of being, is synonymous with “the tradition of metaphysics.” Metaphysics inquires about the being of beings, but in such a way that the question of being as such is disregarded, and being itself is obliterated. It imposes its technological-scientific-industrial character on human beings, making it the sole criterion of the human sojourn on earth. but being? Moreover, because its sway over contemporary human beings is so powerful, metaphysics cannot be simply cast aside or rejected. His father worked as sexton in the local church. Metaphysics inquires about the being of beings, but it reduces being to a being; it does not think of being as being.
Contrary to Heidegger’s argument, rather than being a mere continuity, the “essential” history of the West can then be seen as a history of radical transformations. In his insightful essays and lectures, such as “What are Poets for?” (1946), “Letter on Humanism” (1947), “The Question Concerning Technology” (1953), “The Way to Language” (1959), “Time and Being” (1962), and “The End of Philosophy and the Task of Thinking” (1964), he addressed different issues concerning modernity, labored on his original philosophy of history—the history of being—and attempted to clarify his way of thinking after “the turn”. In his fundamental treatise,Heidegger was born on September 26, 1889 in Messkirch in south-west Germany to a Catholic family. The goal of phenomenology for Husserl is then a descriptive, detached analysis of consciousness, in which objects, as its correlates, are constituted.What right does Husserl have to insist that the original mode of encounter with beings, in which they appear to us as they are as things in themselves, is the encounter of consciousness purified by phenomenological reduction and its objects? It is where we always come to stand. Consequently, Heidegger tries to demonstrate the nihilism of metaphysics in his account of the history of being, which he considers as the history of being’s oblivion.
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