Heidegger’s Dasein: An Elementary and Analytical Backgrounder
Dasein, meaning “being there,” was central to the work “Being and Time” (1927) by German philosopher Martin Heidegger. Influenced by Husserl and phenomenology, Heidegger’s philosophical journey is often divided into two stages. The “First Heidegger,” represented by “Being and Time,” focused on understanding human existence and the question of being. The “Second Heidegger,” seen in later works, continued this reflection but addressed issues like poetry and technology. Heidegger’s philosophy is characterized by its innovative use of language, emphasizing the connection between language, thought, and worldviews.
Heidegger’s Philosophical Approach
Heidegger reacted against positivism, drawing upon neo-Kantianism, phenomenology, and hermeneutics. He was also influenced by the tragic understanding of freedom found in thinkers like Dilthey and Kierkegaard. For Heidegger, understanding human existence (Dasein) was paramount, leading him to develop a fundamental ontology that analyzed Dasein from the human perspective. His method combined:
- Phenomenology: Analyzing phenomena to uncover the essence of things, particularly the essence of human existence: self-care.
- Hermeneutics: Emphasizing the role of understanding and interpretation in analyzing the human experience to grasp the meaning of being human. Heidegger believed in a hermeneutical understanding of the world.
The Nature of Dasein
Dasein, for Heidegger, is the being that understands its own being. The ontological structure of Dasein is composed of “existentials.” Dasein manifests itself in everyday life as “being-in-the-world.” The being of Dasein is care of itself, and the meaning of Dasein is temporality.
Heidegger’s analysis of Dasein is a hermeneutic phenomenology, interpreting the temporal nature of being and the meaning of being-in-the-world. Dasein, as the being that seeks to understand itself within the world, is inseparable from its world. Existence, for Heidegger, is always being-in-the-world. Humans cannot be separated from their world, as worldliness is fundamental to their existence. Being human means being dynamically engaged with the world.
Dasein as Being-in-the-World
Dasein is being-in-the-world (world). The world, for Heidegger, represents the horizon of meaning for human life. To exist is to act within a horizon of meaning. The ultimate meaning of existence is found in action within the world. Meaning arises from acting in accordance with this horizon. What distinguishes humans is their ability to shape their future and act according to their self-understanding. Humans interact with tools (objects) that also shape the world, demonstrating their understanding of and relationship with their environment.
Heidegger emphasizes the interconnectedness of Dasein with other Dasein (Mitdasein). The world provides the context for individuals to encounter things (tools). These tools are only meaningful within the context of Dasein, the being that uses them. The world, as a collection of tools, is grounded in Dasein. While the world wouldn’t exist without Dasein, Dasein is also fundamentally characterized by its worldliness.
Tools, for Heidegger, point beyond their immediate use to the people who made them, the materials used, and the context of their creation. While tools don’t explicitly convey this information, signs within the world provide this understanding. Humans encounter the world through signs that imbue objects and actions with meaning and function. This understanding shapes our perception and interaction with the world.
Dasein is being-in-the-world (being-in): Dasein is thrown into the world, existing in a factual and concrete reality. This existence comes with a sense of not knowing where, when, or why they exist. Feelings are fundamental to Dasein’s openness to the world and other Dasein. Understanding, for Heidegger, is the project of Dasein, striving for a full realization of its being-in-the-world. Understanding is rooted in Dasein’s ability to project itself into the future and interpret its possibilities. This understanding unfolds through a hermeneutical circle, constantly reinterpreting and refining its understanding of itself and its world.
Language, for Heidegger, is the articulation of Dasein’s understanding of being. It is through language that Dasein makes sense of its world and communicates its understanding to others. However, Heidegger also recognizes that everyday Dasein can become caught in inauthenticity, distracted by idle talk, novelty, and ambiguity, obscuring its true being and meaning.
Being and Meaning in Dasein
Being and sense of Dasein: Anxiety is the fundamental mood that reveals the meaning of Dasein’s being. It arises from Dasein’s awareness of its finitude, the possibility of its own non-being. Anxiety highlights the fragility of Dasein’s existence and its ultimate groundlessness. Despite this anxiety, the being of Dasein is characterized by care, the projection of itself towards its possibilities. Ultimately, Dasein is a being-towards-death, its temporality highlighting its finite nature. Heidegger emphasizes the importance of time, as Dasein can act upon its future and choose among possibilities.
Temporality is the sense of being of Dasein: Temporality is central to Heidegger’s analysis of Dasein. It is not simply clock time but the temporality of care, the way Dasein exists in, through, and for time. This temporality is characterized by:
- Future: The primary dimension of Dasein’s temporality, representing its projection towards possibilities. The future shapes Dasein’s understanding and actions in the present.
- Past: Dasein’s relationship with what has been. The past is not merely a recollection but shapes Dasein’s present understanding and possibilities.
- Present: The moment of Dasein’s engagement with the world, shaped by its understanding of the past and its projection towards the future.
For Heidegger, the future shapes the present, and the past is understood through the lens of the future. Dasein’s existence is finite, and its temporality leads towards death. This awareness of finitude evokes anxiety, reminding Dasein of its limited time and the ever-present possibility of non-being. Heidegger concludes by calling for a “destruction” of traditional Western philosophy and culture, advocating for a return to the question of being. He criticizes humanism for emphasizing human freedom at the expense of a deeper understanding of being. Heidegger proposes a “linguistic turn” in philosophy, shifting from a language of information to a language that grapples with the mystery of being itself.