Heidegger’s philosophy emphasizes the importance of understanding the interrelationships of human beings and entities. Human beings and entities interact with each other to form a unified whole. Understanding this connection is the first step in understanding what Heidegger means when he says that “being” is a process and that “being is the process of being.”
Dasein’s being in the world
Heidegger’s philosophy of being makes Dasein an entity. It advocates exposing the fundamental structure of Dasein to the world and exploring average everydayness. He considers falling as a virtue and authenticity as a necessity. The question is, how does being an entity, like a workman, relate to being human? And, how does it relate to other entities? What is Dasein’s relationship to other entities?
Heidegger argued that Dasein’s being in the world is determined by our interactions with other entities in the world. The way Dasein interacts with other entities, or “others,” reveals how it relates to itself. Thus, the world is not simply a collection of entities but a complex web of interacting entities. The question is: what does Dasein mean?
Dasein’s being with others
The relation between understanding and being is a central aspect of Heidegger’s philosophy. The way in which we perceive is crucial to understanding and being. During the process of understanding, we choose among the possible ways to be. And this choice is what distinguishes us from others. We are not merely passive observers of the world. We are active agents who make choices that shape the world.
To understand the relationship between Dasein and others, we must first understand the nature of temporality. In Heidegger’s view, temporality is the foundation of being. But it is not temporal for the sake of its being in time. Time does not necessarily resemble ordinary clock time. Heidegger explains this by explaining how Dasein’s temporality is indistinguishable from time.
Dasein’s being with entities
The idea of Being was central in Heidegger’s philosophy. The Being is distinct from everyday consciousness, as it involves choosing potentiality. The Being, as it is described in Heidegger’s philosophy, is what makes Dasein special and unique. Despite its uniqueness, the being is also fallen, as Heidegger emphasizes. But it is still a very real entity and is crucial to the understanding of Being.
The concept of being with entities is fundamental to Heidegger’s philosophical account of Being. Unlike ordinary beings, Dasein relates to the world as its past, present, and future, as it comes to itself from the possibility of being. Moreover, the Being is constantly coming back to the past, and always relates itself to the present and the future. Heidegger posits that the being is constantly re-interpreting itself.
Dasein’s Being-with-one’s-another philosophy recognizes that the world is a shared one and that the two are deeply intertwined. Heidegger’s work has been critical to the development of contemporary existentialism, highlighting the interrelation of Being-with-one-another and Being-with-the-world philosophy. Heidegger argues that Being appropriates Dasein, which is the subject of it. This process of appropriation is a crucial feature of Dasein’s Being-with-one-another philosophy.
This interrelationship of the past, present and future has implications for temporality. Heidegger describes this phenomenon as “the wiederholung” (or repetition) of the past, present, and future. Despite the fact that the English translation of “Wiederherholung” is correct, this meaning is misleading. It is not possible to fully understand Dasein’s Being-with-one-another philosophy without understanding Heidegger’s own terms.
Dasein’s Being-with-one-another as a transcendental condition
In Heidegger’s philosophy, Being-with-one-another is an essential condition of Being. While it is impossible to experience a purely transcendent state of Being, one can be aware of its presence in the world. Being-guilt is an aspect of resoluteness that is rooted in the past, which is not a characteristic of being. The possibility of death is inherent in Being, and this awareness of it is authentic.
In the philosophy of Being-with-one-another, Heidegger sets aside Dasein’s embodiment and instead links it to the notion of Thinghood. This distinction between Dasein and other entities is necessary because only a human being can fully engage in a particular mode of Being. This makes it impossible to be truly human without the possibility of being truly transhuman.