10 hours ago
(This post was last modified: 10 hours ago by Magical Realist.)
Quote:Being-in-the-world - this is the concept that leftists, Critical Theorists, etc. use to bolster their identity politics. Heidegger's Dasein is a rejection of Cartesian duality between the objective physical world and the subjective mental experience. But in effect, Dasein gives primacy to the subjective. If the being is a unitary amalgam of the two, the subjective is necessarily given more weight.
Nonsense. No more than any other monism like Buddhist idealism or scientific materialism or Christian theism or Kantian transcendentalism. That there is one substrate that binds everything together, in his case called Being as opposed to just being, is a profoundly elevating and liberating idea that says we are not in fact what we are identifying with as the roles society have caged us in. That we are not just cogs in the machine. That isness precedes whatness, and can be encountered thru authentic and resolute living. It is an affirmation of the inherent transcendence of the individual, as absolutely valuable and as free as the same in our Constitution. By recentering our being as humans in Being itself, it solves the schizoid Cartesian split that so infects our culture. To try an moralize all that as somehow wrong or detrimental to us is to show a complete lack of understanding of it. It only exposes your own monomanical politicization of everything, even philosophy itself. The priggish black and white myopia of the programmed ideologue.
"Dasein (Being there) comes face to face with the] demand that he necessarily shoulders once more his very Dasein, that he explicitly and properly take this Dasein upon himself. . . It is the liberation of the Dasein in man that is at issue here. . . The liberation of the Dasein in man is one which human beings can only ever accomplish in and for themselves from out of the ground of their essence." (GA29/30)
"Only he can philosophize who is already resolved to grant free dignity to Dasein in its most radical and universal-essential possibilities. . . To be sure philosophizing – and it especially – must always proceed through a rigorous conceptual knowledge. . . but this knowledge is grasped in its genuine content only when in such knowledge the whole of existence is seized by the root after which philosophy searches – in and by freedom." (GA26)
