Martin Heidegger
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Heidegger's Gestell: (From In his essay, “The Question Concerning Technology,” Heidegger describes the problem with man and his Being in dealing with his technology. In reference to his works before this, Being here refers to the ideal self that a person is meant to pursue from his birth, and it is the state upon which we will be able to obtain ultimate satisfaction. For Heidegger, technology tends to diverge man from achieving his real Being. Heidegger first said that technology is defined for us as a way of means, but this is not essentially complete. He said that we need to know also the essence of technology. According to him, “technology is not equivalent to the essence of technology.” (Heidegger, p. 7) Technology, in our view, is an object, or a complex of objects and techniques, that seems passive itself. We conceive of it as activated by us only. According to Heidegger, however, we are fundamentally mistaken in this; "we are delivered over to it in the worst possible way when we regard it as something neutral." (Heidegger, p. 4) The essence of technology is that it is something upon which humans themselves are formed and structured because we continue to depend too much on it.

What Hridegger Means by Being-in-the-World
By Roy Hornsby

"HEIDEGGER WAS HEROIC": a response to the moral indictment levied upon Heidegger and the Nazi Party by Robert S. Corrington.



Everywhere we remain unfree and chained to technology, whether we passionately affirm or deny it. But we are delivered over to it in the worst possible way when we regard it as something neutral; for this conception of it, to which today we particularly like to do homage, makes us utterly blind to the essence of technology. (Martin Heidegger from The Question Concerning Technology)

"But Enframing does not simply endanger man in his relationship to himself and to everything that is. As a destining, it banishes man into that kind of revealing which is an ordering. This ordering holds sway, it drives out every other possibility of revealing. Above all, Enframing conceals that revealing which, in the sense of poiesis, lets what presences come forth into appearance."

We are too late for the gods and to early for Being. Being's poem, just begun, is man. -Heidegger

"Obviously, time is not nothing. Accordingly, we maintain caution and say: there is time. We become still more cautious, and look carefully at that which shows it self as time, bu looking ahead to Being in the sense of presence, the present. However, the present in the sense of presence differs so vastly from the present in the sense of now [a linear Aristolelian idea of time as on infinite sequence of "now points"]... The present as presence and everything which belongs to such a present would have to be called real time, even though there is nothing immediately about it of time as time is usually represented in the succession of a calculable sequence of nows"- Heidegger

[ To Heidegger, it is only from within this experience of the present as presence that 'real time' (space-time he calls later) can begin to make itself evident. [See Abrams ss209]

The darkening of the world, the flight of the gods, the destruction of the earth, the transformation of men into a mass, the hatred qnd suspicion of everything free and creative, have assumed such proportions throught out the earth that such childish categories as pessimism and optimism have long since become absurd. -Heidegger

"Philosophy gets under way only by a peculiar insertion of our own existence into the fundamental possibilities of Dasein as a whole. For this insertion it is of decisive importance, first, that we allow space for beings as a whole; second, that we release ourselves into the nothing, which is to say, that we liberate ourselves from those idols everyone has and to which they are wont to go cringing; and, finally, that we let the sweep of suspense take its full course, so that it swings back into the basic question of metaphysics which the nothing itself compels: Why are there beings at all, and why not rather nothing?" (What is Metaphysics?)

"Man is not the lord of beings. Man is the shepherd of Being. Man loses nothing in this 'less'; rather, he gains in that he attains the truth of Being. He gains the essential poverty of the shepherd, whose dignity consists in being called by Being itself into the preservation of Being's truth."
Martin Heidegger - Letter on Humanism, 1964

Everyone is the other, and no one is himself. The they, which supplies the answer to the who of everyday Dasein, is the nobody to whom every Da-sein has always already surrendered itself, in its being-among-one-another.

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          ©            Updated: July 22, 2013 7:59 AM