Apr 05, Paul Garcia rated it it was ok. All that sense-making does beg wrathhall question, though: Nov 09, Michael Flick rated it it was ok. Eric Lee rated it liked it Feb 05, No keywords specified fix it. Their mode of being differs.
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Fortunately, the first half of the book is dedicated to Being and Time. The second half of the book explained other notions about art, language, technology mostly from The Origin of the Work of Art , On the Way to Language , The Question Concerning Technology, and Other Essays , Poetry, I had problems understanding Being and Time , thus I found this book in the library and started to read it.
My summary notes from the first part: It starts with Dasein sein: being, da: there. Each of us is Dasein. Dasein are capable of taking responsibility according to the way they exist in the world. Non-Dasein things like benches, tables, etc do not exist but it does not mean that there are no such things.
Their mode of being differs. Authentic Dasein has the ability to decide for itself on its own being. Being-in-the-world involves ourselves in the world in a particular way. He means that we understand something when we grasp the possible ways that it can be used on the possible things that can happen to it. Like other existentialists, Heidegger thought that we have no option but to begin philosophical inquiry from a reflection on our current situation -- our existence.
Death individualized Dasein down to itself. Thus is a way in which my situation is disclosed for existence. Anxiety in the face of death brings us a joy. The world makes paths that direct our decisions but that is not all. It also establishes norms according to which some decisions are more important than others. Some options more praiseworthy than others. My summary notes from the second part: The existence of other worlds, worlds destroyed by the modern for mastery and control, shows that it is not a natural and self-evident proposition that the world should be organized in such way as to maximize control.
Traditionally, essences are understood as static, unchanging properties. Origenary language speaks by disposing us to the world lined up and organized in accordance with a particualr way of being. Orgineray language does not use words as linguistic expressions because it is not concerned with telling us facts but rather with getting us fell the world in a particular way. We speak because we are possessed by language, which means we are oriented to things and regions of the world in a particular way.
As a result, different originary languages that ordinary languages end up being different as well. If we come to experience everything as a mere resource, our ability to lead worthwhile lives will be put at risk.
When someone disposed to the world in a technological way encounters human beings, she sees human resources the good human is the one most flexibly able to deal with shifts in the marketplace, pluralities of cultures, change in social norms, etc.
Premodern technologies adapted themselves to the inherent properties that things had. Everything becomes contingent and shallow, every action a meaningless expression of a whim. The real danger is that technology will deprive us of our essence as human beings.
The possibility that we might become mere resources is an even more dangerous consequence of technology than weapons of mass destruction. Heidegger thinks that all the technological time-saving devices meant to free us for truly worthwhile pursuits, actually lead to modern lives lived in a mood of profound boredom. This boredom gives rise to an incessant appetite for constant busyness, saturated with amusement and entertainments.
The boredom, Heidegger believes is a symptom of our failure to feel at home with the technological world.
How to Read Heidegger
HOW TO READ HEIDEGGER WRATHALL PDF
How To Read Heidegger
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