REPORT

IN
PHILOSOPHY
 Martin
Heidegger
 Martin Heidegger
He was born on Septermber 26, 1889 in
Messkirch,Baden,German Empire.
He is widely acknowledged to be one of the most
original and important philosophers in the 20th
century, while remaining one of the most
controversial.
He was a German philosopher and a seminal
thinker in the Continental tradition and
philosophical hermeneutics.
He is best known for his contributions to
Phenomenology and Existentialism.
 Martin Heidegger
His first best known book, Being and Time
(1927), though unfinished, is one of the central
philosophical works of the 20th century .
Heidegger also made critical contributions to
philosophical conceptions oftruth, arguing that
its original meaning wasunconcealment, to
philosophical analyses ofartas a site of the
revelation of truth, and to philosophical
understanding oflanguageas the "house of
being."
Later work includes criticisms oftechnology's
 Martin Heidegger
"enframing," treating all ofNatureas a "standing
reserve" on call for human purposes.
Heidegger is a controversial figure, largely forhis
affiliation with Nazism, asRectorof
theUniversity of Freiburgfor 11 months prior to
his resignation in April 1934, for which he neither
apologized nor publicly expressed
regret,although in private he called it "the
biggest stupidity of his life".
He died on May 16, 1976 at the age of 86 in
Freiburg im Breisgau,Baden-
 Martin Heidegger
His interest in Philosophy arose when he was 17
years old after reading the work of Franz
Brentano which is entitled On the Manifold
Meaning of Being according to Aristotle that also
became his inspiration for his life-long quest for
the meaning of being.
He was also influenced by Edmund Husserl.
 Being and Time
In the first division of the work, Heidegger attempted
to turn away from "ontic" questions about beings
toontologicalquestions about Being, and recover the most
fundamental philosophical question: the question ofBeing,
of what it means for something to be. Heidegger approached
the question through an inquiry into the being that has an
understanding of Being, and asks the question about it,
namely, Human being, which he calledDasein("being-
there"). Heidegger argued that Dasein is defined by Care, its
practically engaged and concernful mode ofBeing-in-the-
world, in opposition toRationalist thinkers like Ren
 Being and Time
Descarteswho located the essence of man in our thinking
abilities.
For Heidegger thinking is thinkingaboutthings
originally discovered in our everyday practical engagements.
The consequence of this is that our capacity to think cannot
be the most central quality of our being because thinking is
a reflecting upon this more original way of discovering the
world. In the second division, Heidegger argues that human
being is even more fundamentally structured by
itsTemporality, or its concern with, and relationship totime,
 Being and Time
existing as a structurally open "possibility-for-
being." He emphasized the importance
ofAuthenticityin human existence, involving a
truthful relationship to ourthrownnessinto a
world which we are "always already" concerned
with, and to ourBeing-towards-death, the Finitude
of the time and being we are given, and the
closing down of our various possibilities for being
through time.
 Martin Heidegger
Philosophical Thinking
In Heidegger's analysis, human existencence is exhibited
in care. Care is understood in terms of finite temporality,
which reaches with death. Death is a possibility that happens;
all possibilities are evaluated in this light, when one lives with
a resoluteness, which brings unity and wholeness to the
scattered self. Eternity does not enter the picture, for
wholeness is attainable within humanity's finite temporality.
Heidegger claims tha only by livig through the
nothingness of death in anticipation do one attain authentic
 Martin Heidegger
Philosophical Thinking
existence. Death is not transferable. An individual
must die himself alone (being-unto-death).
Heidegger believes that death is not accidental,
nor should be analyzed. It belongs to humanity's
facticity (limitations).
 Dasein
Dasein means life or existence. Heideggers
fundamental analysis of Dasein from Being and Time points
to temporality as the primordial meaning of Daseins being.
Dasein is essentially temporal. Its temporal character is
derived from the tripartite ontological structure: existence,
thrownness, and fallenness by which Daseins being is
described. Existence means that Dasein is potentiality-for-
being (Seinknnen); it projects its being upon various
possibilities. Existence represents thus the phenomenon of
the future. Then, as
 Dasein
thrownness, Dasein always finds itself already in a
certain spiritual and material, historically
conditioned environment; in short, in the world, in
which the space of possibilities is always
somehow limited. This represents the
phenomenon of the past as having-been. Finally,
as fallenness, Dasein exists in the midst of beings
which are both Dasein and not Dasein. The
encounter with those beings, being-alongside or
being-with them, is made possible for Dasein by
 Dasein
temporal for the mere reason that it exists in
time, but because its very being is rooted in
temporality: the original unity of the future, the
past and the present. Temporality cannot be
identified with ordinary clock time - with simply
being at one point in time, at one Now after
anotherwhich for Heidegger is a derivative
phenomenon. Neither does Daseins temporality
have the merely quantitative, homogeneous
character of the concept of time found in natural
 Dasein
possibilities. The going back to the possibilities
that have been (the past) in the moment of
thrownness, and their projection in the resolute
movement coming towards (the future) in the
moment of existence, which both take place in
being with others (the present) in the moment
of fallenness, provide for the original unity of the
future, the past, and the present which
constitutes authentic temporality.As authentically
temporal, Dasein as potentiality-for-being comes
 Dasein
possibility of itself. Hence, it comports itself
towards the future by always coming back to its
past; the past which is not merely past but still
around as having-been. But in this going back
to what it has been which is constitutive together
with coming towards and being with for the
unity of Daseins temporality, Dasein hands down
to itself its own historical heritage, namely, the
possibilities of being that have come down to it.
As authentically temporal, Dasein is thus
 Dasein
for the phenomenon of original history which is
rooted in temporality.
 Care's Threefold
Structure
Care has a threefold structure:
Possibility
Humanity gets projected ahead of itself.
Entities that are encountered are transformed
merely as ready-to-hand for serviceability and out
of them. Humanity constructs the instrumental
world on the basis of the persons' concerns.
 Care's Threefold Structure
Facticity
A person is not pure possibility but factical
possibility: possibilities open to him any time
conditioned and limited by circumstances (e.g.,
historical situation, race and natural
endowments). Heidegger speaks of throwness,
that is a person is thrown into a world and existsin
his/her own situation. A person's situation is a
finite entity is thrown into a world where he/she
must project hs/her possibilities not disclosed by
 Care's Threefold Structure
Fallenness
Humanity flees from the disclosure of anxiety
to lose oneself in absorption with the instrumental
world, or to bury oneself in the anonymous
impersonal existence of the mass, where no one
is responsible. Humanity has fallen away from
one's authentic existence of irresponsibility and
illusory security. Inauthentic eistence, thus, is
scattered and fragmented.
 Submitted by:
Ambag, Aline O.
Doshita, Kyoka
Mediana, Kate
Devline, Daniel
Pecson, Joshua
Sumbmitted to:
Mr. Abelardo Garcia