Death, Faith & Existentialism
Filiz Peach explains what two of the greatest existentialist thinkers thought about death: Martin Heidegger and Karl Jaspers.
Analysis indeed. If you get my drift.
Why would that be interesting? Well, because the explanation that makes the most sense to me is in reconfiguring Dasein as a philosophical contraption into dasein as an existential contraption.
He was “brought up” to think one way. And he abandoned it. So, clearly, he had either accumulated experiences that changed his mind more or less than he accumulated philosophical arguments that accomplished it. And that is what is always interesting to me.
Right, an ontological inquiry into the meaning of death. Yet isn’t this always my point? That we cannot speak coherently about either life or death until we can speak coherently of all that one needs to know about existence itself?
Yeah, but why do some actually imagine that their own conclusions accomplish this?
Thus to speak of “the Being of human beings…established on a purely phenomenological basis without reference to a deity or the concept of immortality” is to imagine that intellectual contraptions of this sort really are capturing something utterly profound about the human condition.
Which is why I prefer the considerably smaller “d” dasein. The existential self becoming from the cradle to the grave. We all die. That really seems to be as close as we an come to an ontological assessment. As for the teleological parameters of it all, that’s what the invention of the Gods and religion is for.
Or, rather, so it still seems to me.
Right. What does “the focus…on the existential significance which this certain ‘yet-to-come’ death has to human life, i.e. to Dasein’s being-in-the-world” have to do with with “how people feel when they are about to die nor with death as a biological event”.
Okay, a part of me recognizes how and why “technically”, “epistemologically” it might be important to go there as a philosopher. And to the extent that those here choose to emulate Heidegger and others and focus on that, fine. But after accumulating their conclusions, how on earth are they relevant to the part that preoccupies me: morality here and now, immortality there and then.
Having pinned down the most sophisticated and rational manner in which to “the focus…on the existential significance which this certain ‘yet-to-come’ death has to human life, i.e. to Dasein’s being-in-the-world”, what does it have to do with the things that “I” think about in regard to death. The fact that, for example, it – the abyss – seems to be the only possible culmination to an essentially meaningless and purposeless existence on this side of the grave?
Or: how did he connect the dots existentially between his philosophical assessment of Dasein/death and, say, the Nazis.