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Metaphysics and the Question of Being

Metaphysics and the Question of Being. Two Developments:- i) T he move from completing metaphysics to overcoming metaphysics. ii) The shift in Heidegger’s understanding of the question of Being between Being and Time and Contributions to Philosophy . From:-

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Metaphysics and the Question of Being

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  1. Metaphysics and the Question of Being

  2. Two Developments:- i) The move from completing metaphysics to overcoming metaphysics. ii) The shift in Heidegger’s understanding of the question of Being between Being and Time and Contributions to Philosophy. From:- - Being (Sein) to Beyng (Seyn) - Being of beings to Being as such - Being to Ereignis

  3. Metaphysics: The inquiry concerning beings as such (beings qua beings) and beings as a whole. The Fundamental Questions of Metaphysics i) ‘What are beings?’ - which concerns the essence of beings as such. ii) ‘Why is there something rather than nothing?’ - which concerns the existence of beings as a whole.

  4. “Aristotle says nothing, or we have nothing handed down, about how he thinks these two orientations of questioning in their unity, to what extent precisely this questioning in its dual orientation constitutes philosophising proper in a unitary way. The question is open and is open to this day, or rather is not even posed any more today.” - Fundamental Concepts of Metaphysics, p. 33

  5. “When [B]eing is asked for, it involves inquiring into the basic character of the entity, what defines an entity as entity. What defines the entity as entity is its[B]eing.” - History of the Concept of Time, p. 144

  6. Aspects of Being

  7. Modes of Being i) Occurrence (Vorhandenheit) - physical objects ii) Availability (Zuhandenheit) - equipment iii) Existence (Existenz) - Dasein iv) Subsistence - abstract entities (e.g., mathematical objects) v) Life - living creatures (e.g., plants and animals)

  8. Question: How does the question of Being unify the two halves of metaphysics? Heidegger’s Answer: The essential unity of metaphysics consists in the fact that there is nothing more to the Being of a being than what it is for it to be situated within beings as a whole.

  9. Ereignis 1) Ereignis replaces the world as the structureof beings as a whole. 2) Although Ereignis is not a being, it is nonetheless singular. 3) Ereignis is independent of the existence of Dasein. 4) Ereignis nonetheless incorporates the essence of Dasein (i.e., Existence, Freedom, or the essence of Man).

  10. “It is... impossible to represent “Being” as the general characteristic of particular beings. There is Being only in this or that particular historic character: [Physis], [Logos], [Hen], [Idea], [Energeia], Substantiality, Objectivity, Subjectivity, the Will, the Will to Power, the Will to Will.” - ‘The Onto-Theo-Logical Constitution of Metaphysics’ - p. 66

  11. Completing Metaphysics (Being) The structure of beings as such (Being) is understood as an aspect of the structure of the whole (the world), insofar as it is the historically invariant way that entities are situated within within the latter. Together they constitute a unitary structure (also called Being) that provides the essence of metaphysics, insofar as it constitutes the forgotten object of metaphysical inquiry.

  12. Overcoming Metaphysics (Ereignis) The structure of beings as such (Being) is understood as an aspect of the structure of the whole (Ereignis), insofar as it forms a part of the process through which our grasp of the whole (the world) varies historically in relation to the whole in itself (the earth). Together they constitute a unitary structure (also called Ereignis) that provides the essence of metaphysics, insofar as it provides the structure through which the history of metaphysics unfolds.

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