Blog Marcos L. Mucheroni Filosofia, Noosfera e cibercultura

Heidegger’s incursion into what social life is is that it is governed by an obscure notion of what coexistence is, where there are no subjects but an empire of the impersonal, of the empire that the translation into Portuguese is very good, empire of “we” is a truncated sociability, it is not just individualism, but a place where neither the “I” nor the “we” are distinguished.

This individual space is the one that levels everything down, a loss of Dasein in the open space of “public opinion” (Öffentlichkeit]), a truncated sociability, even us does not include the Other.

In this being there of Dasein to what extent he deals with other people in his daily environment, for this Heidegger takes a step in the determination of existential analytic, which is to answer how the world opens to Dasein, regardless of whether it is the world of things or of men, this can be understood by how he sees the opening to the world.

He sees it as a first and fundamental opening in a triple way: the disposition, the understanding and the interpretation, understanding that this makes him involved with the world.

So first the human being is taken by states of the soul that unreflectively open the world to him, usually through a certain deviation, a disposition, he understands the world not as a theory or concepts, but as Dasein itself is understood in a situation.

Thus disposition becomes understanding, but it is not man who understands the world, but the world understands man in a totalizing way, where the whole human being is under-stood (in sense of under-pres) and this refers to the concept of project (Entwurf) in an essential sense: it is designed in the world.

This project gives man the possibility of interpretation, and only then manages to translate the world into speech and language, considering that the proposition and the utterance always imply a later moment in the existence of Dasein.

It is these openings to the world in speech and language, however, that must take into account the proposition and utterance as implying a moment, always later, in the existence of Dasein, but the tendency to cover up in Dasein is always strong so that it becomes free.

This fundamental trait of concealment and escape from oneself asserts itself and determines the being-in-the-world of the being-there (Heidegger, 1989) raises the question of the possibility of the being-there leaving its inauthenticity.

HEIDEGGER, M. (1989) Ser e Tempo Translation by Márcia de Sá Cavalcanti. Petropolis: Vozes.