Martin Heidegger is one of the most famous and important philosophers.
Born in Germany in 1889, he became famous for publishing his incredible work
Genesis and Time in 1927.
The main thing in Heidegger’s thoughts is his desire to make us realize we are embroiled in death.
But he does not use that word, but rather the full term: Nothing.
In German – Das NIchts. This is the non-existence, the opposite of life.
We live surrounded by it, but we deny its frightening existence through complex methods,
hiding from the truth that we are so close to death constantly.
Heidegger calls Life – Genesis – “Das Sein”
The existence of existence is extreme, fragile and very temporary …
But we rarely appreciate how temporary it is.
Most of Heidegger’s philosophy is committed to “awakening” us to realize the fragility
of our lives and the wonder of the existence of this delicate, exhausted planet, rotating
in another quiet, alien and completely uninhabited universe.
In certain moments of enlightenment, Heidegger wants us to have more than these, we may think:
I am so small, so volatile, I am nothing in the space of lifeless difference.
At times like this, we feel what Heidegger calls the Mystery of Existence.
It may be beautiful. Stressed. But above all, terrifying.
We live wisely and philosophically when we always recognize our insecurity towards
Nothing
We are not only so temporary. And all living beings, all the existing things-
animals, trees, clouds … They also exist for a short while compared to nothing
Once realized that we and all other living things share this fragile phase, we can
we learn to identify more with them: to recognize our kinship with everything living and with
the land itself. They are like us, briefly alive against the background of nothingness.
The feeling of unity of all things can appear when, for example, we see
how much we associate with:
quail
shrimp
snail
lamb
the pig
dinosaur
In principle, we are distinguished from these others, but Heidegger makes us see these mutual relationships
However, Heidegger is aware of the ways in which we are hiding from confrontations with Being
running in the warm bosom of everyday life, society and what he calls
endless chatter, “Das Gerede”.
We can imagine Das Gerede as a huge pancake, like a dough dough that stifles the connection with Being.
Burger is everywhere, comes from the air, the media, the social circle
and wants to make sure that this trivia matters, you’re working on that too
what we do and think is intended.
Keep us from the nature of being in a world full of death.
Therefore, the goal of philosophy is to remove us from the “baking” comfort of chattering and to present us
the systematic notion of Nothing.
Heidegger wants us to free us from the clutter of gait – to focus on us
the intensity of existence.
Someone who lives with the awareness of the world, Heidegger calls “authentic”
This, for example, is an authentic shrimp. “Eigentlichkeit”
And this is non-authentic – “Uneigentlichkeit”
This is an authentic jelly beard.
This is a non-jute gel.
In our hearts we know that the only way we truly appreciate ‘das Sein’ is yes
we pay more attention to ‘das Nichts’ every day and that we owe ourselves to escape from
the paws of ‘das Gerede’ in the name of Eigentlichkeit ‘.
When asked in 1961 how we can restore our authenticity, Heidegger responds
briefly, we just have to spend more time in cemeteries.
Born in Germany in 1889, he became famous for publishing his incredible work
Genesis and Time in 1927.
The main thing in Heidegger’s thoughts is his desire to make us realize we are embroiled in death.
But he does not use that word, but rather the full term: Nothing.
In German – Das NIchts. This is the non-existence, the opposite of life.
We live surrounded by it, but we deny its frightening existence through complex methods,
hiding from the truth that we are so close to death constantly.
Heidegger calls Life – Genesis – “Das Sein”
The existence of existence is extreme, fragile and very temporary …
But we rarely appreciate how temporary it is.
Most of Heidegger’s philosophy is committed to “awakening” us to realize the fragility
of our lives and the wonder of the existence of this delicate, exhausted planet, rotating
in another quiet, alien and completely uninhabited universe.
In certain moments of enlightenment, Heidegger wants us to have more than these, we may think:
I am so small, so volatile, I am nothing in the space of lifeless difference.
At times like this, we feel what Heidegger calls the Mystery of Existence.
It may be beautiful. Stressed. But above all, terrifying.
We live wisely and philosophically when we always recognize our insecurity towards
Nothing
We are not only so temporary. And all living beings, all the existing things-
animals, trees, clouds … They also exist for a short while compared to nothing
Once realized that we and all other living things share this fragile phase, we can
we learn to identify more with them: to recognize our kinship with everything living and with
the land itself. They are like us, briefly alive against the background of nothingness.
The feeling of unity of all things can appear when, for example, we see
how much we associate with:
quail
shrimp
snail
lamb
the pig
dinosaur
In principle, we are distinguished from these others, but Heidegger makes us see these mutual relationships
However, Heidegger is aware of the ways in which we are hiding from confrontations with Being
running in the warm bosom of everyday life, society and what he calls
endless chatter, “Das Gerede”.
We can imagine Das Gerede as a huge pancake, like a dough dough that stifles the connection with Being.
Burger is everywhere, comes from the air, the media, the social circle
and wants to make sure that this trivia matters, you’re working on that too
what we do and think is intended.
Keep us from the nature of being in a world full of death.
Therefore, the goal of philosophy is to remove us from the “baking” comfort of chattering and to present us
the systematic notion of Nothing.
Heidegger wants us to free us from the clutter of gait – to focus on us
the intensity of existence.
Someone who lives with the awareness of the world, Heidegger calls “authentic”
This, for example, is an authentic shrimp. “Eigentlichkeit”
And this is non-authentic – “Uneigentlichkeit”
This is an authentic jelly beard.
This is a non-jute gel.
In our hearts we know that the only way we truly appreciate ‘das Sein’ is yes
we pay more attention to ‘das Nichts’ every day and that we owe ourselves to escape from
the paws of ‘das Gerede’ in the name of Eigentlichkeit ‘.
When asked in 1961 how we can restore our authenticity, Heidegger responds
briefly, we just have to spend more time in cemeteries.
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