jc john philosophical research paper (being-towards-death)

8/9/2019 Jc John Philosophical Research Paper (Being-Towards-Death)

http://slidepdf.com/reader/full/jc-john-philosophical-research-paper-being-towards-death 1/40



The realities of death is not only limited to its biological meaning, for in man has a

capacity to interpret some situations as a symbolic death. 'ymbolic deaths are patterned from

the biological observations of death. an interprets death as an end, and in a way the

situation or an experience that has an end serves as a symbolic meaning of death, like the end

of the school year, end of the (ourney and etc.

The main idea of this discussion is taken from the book Being and Time of a )erman

Existentialist !hilosopher in *ontemporary age, artin Heidegger. He discusses the relation

of the +eing of an inthe$orld, inTime and towardsdeath.

Significance of the Study

The researcher primarily wants to help the readers to be conscious of the importance

of accepting death as a possibility to happen to man’s own self.

This study provides enough information that will help the reader on understanding the

possibility of the development of man with the use of artin Heidegger’s idea about death. -n

this study, the researcher provides an explanation of death as a way help man in attaining the

development of his own being. This development is not only the fulfillment of the course of

man but also the fulfillment of one’s being. or Heidegger, the complete form of man is

Dasein. This Dasein in/uires what is to be and set a plan before that which is to be, happens.

The reader as he goes on this paper further understands the process of development from the

experience of death from others till one’s own fulfillment.

The reader will be guided on being aware of the process from one’s inauthentic mode

to achieve the authentic mode as a Dasein. He will then able to understand what Heidegger’s

philosophy of man is. 0astly, he will be motivated on accepting death as one’s own, for him

to reali1e the authenticity of one’s self.



Theoretical Framework

This study aims to prove that man is able to develop one’s self as he accepts death as

one’s own. The discussion is divided into four parts. The first discussion is about an as a

dasein, second is about an as a +einginthe$orld, and third is about man as a +eingin

Time and the last is the synthesis which is about an as a +eingtowardsDeath.

Heidegger interpreted a fragment of man’s totality, in relation to death through

hermeneutic phenomenology. The researcher attempts to provide a clear presentation of the

ideas of artin Heidegger which is being bonded in the framework 2above3. The frameworks

#)/an a, a Dasein

$) /an for 0eidegger

B) Ety*ology of Dasein

#) /an

a, aBeing+

Toward,+

2eath

$)

Biological

2eath

B)3y*bolic

2eath

##) Being+in+the+World and "are

$) Dasein a, "are

B) Threefold condition of "are

###) Being in Ti*e and $uthenticity

$) #nauthenticity

1) Principle of actuality

%) E4pectation



image indicates the way the study should be viewed. -t is divided into four parts and each part

represents an idea which enables the unity of the argument, to prove the claim that man can

achieve development of one’s self through the experience of death upon accepting it as one’s

own.

The four boxes represent the framework of this paper. The first part, which is

observable in the framework in the first box, represents a discussion about an as a Dasein.

The second box represents the discussion of man, as a +einginthe$orld and *are. The

third box represents the discussion of man as a +eingintime and "uthenticity. The last box

that is separated from the vertical alignment and placed in the left side, represents the

synthesis, which further explains about man as a +eingtowardsDeath.

The first part which is presented in the first box is divided into three, with its specific

representation. This represents the discussion about Heidegger’s !hilosophy of an, the

Etymology and eaning of the term Dasein with its relation to *are. This provides an idea

about the etymology of the )erman term Dasein with its description, in association with his

idea about man, in relation with the acceptance of the possibility of one’s own death.

Dasein for Heidegger is a +einginthe$orld and a +einginTime. The second box

represents the discussion of the Dasein as a +einginthe$orld, by providing the idea about

the three manifold ways of disclosing care 2existentiality, facticity, fallenness3. These

threefold ideas of disclosing care reveals the threefold condition of death simultaneously as

#ownmost potentiality-for-being, non-relational, and not to be out-stripped" 2. These threefold

condition is further explained with its concrete example in the synthesis, where man as a

% /artin 0eidegger) Being and Time) Tran,lated by 5ohn /ac6uarrie and Eduard Robin,on-

!New 7ork: 0arper and Row- 189%)': %9



+eingtowardsDeath is further discussed. *are is the static concept of man as a being in the

world4. Dasein as a +einginthe$orld is simultaneously a +eingtowardsDeath.

The third box is a representation of the discussion on man as a +einginTime. To

make this part more understandable, the researcher divides it into two. The first division

explains the phenomenon where man is unaware of his own existence as an inauthentic being.

'econd is when man achieves his authenticity upon becoming an authentic man as a Dasein

-n the fourth box, it represents the 'ynthesis where man as a +eingtowardsDeath is

introduced. This discussed further the interwoven connection of Dasein, *are and

"uthenticity as a /uality that enables man in fulfilling one’s being in the face of death. This is

divided into three5 first is about man’s temporality5 second is about man’s totality and5 third is

about man’s authenticity. -n this part the researcher also provides an example of what is

biological and symbolic death is with a discussion on the process of attaining the fulfillment

of one’s being.

Statement of the Problem

an in this world is primarily in the state of being inauthentic. Through the realm of

time, minutes, hours, days, weeks, months, and year, he is in the process towards his

authenticity in this world through the development of one’s consciousness. an as he

achieves his nature of being a Dasein, through a continual process of selfreflection by which

the phenomenon as he conceives it reveals its meaning, he is able to live a fulfilled life. The

researcher provides these /uestions to serve as a guide for the readers to understand the

discussion of this paper.

" $ho is man in the context of death6

+ $ho is an as Dasein6

#bid)



& $hat is man for Heidegger6

7 $hat is the etymology of the word Dasein6

4 $hat makes man a Dasein6

* $ho is man as a +einginthe$orld6

& $hat is the static concept of a +einginthe$orld6

7 How to disclose *are6

a How is *are disclosed through Existentiality6

b How is *are disclosed through facticity6

c How is *are disclosed through alleness6

4 $hat is dread6

8 $hat is the relation of Dread to *are6

D $ho is man as a +einginTime6

& $hat is the inauthenticity of an6

a $hat makes man inauthentic6

b -n what way man sees death only as an actuality6

7 $hat is the authenticity of man6

a $hat makes man authentic6

b -n what way man perceives death as a possibility6

E. $ho is man as a +eingtowardsDeath6

&. $hat is the threefold condition of antowardsDeath6

a. $hat is the own most potentiality for being6

b. $hat is nonrelational6

c. $hat is not to be outstripped6

7 .How does man able to achieve his authentic existence6

a $hat is +iological Death6

b $hat is 'ymbolic Death6

The first part of the paper serves as the main introduction of the research. -n this part,

the /uestions and the problems that this paper tackled have been written. -t tries to get the



attention of the readers to produce an enough motivation to be interested in reading this

paper. This part also opens up the claim with its basic arguments.

The second part is the start of the discussion. This primarily presents the idea of what

is man as the sub(ect of the study of this paper. an is the focus of the study and in this part

the researcher emphasi1ed the nature of man with its relation to death.

The third part and the fourth part of this paper are the continuation of the discussions.

These are to understand fully the arguments in support to prove the facticity of the claim.

"fter understanding what is man as a Dasein, and the modalities of man as a +eingthe

$orld, as a +einginTime and as a +eingtowardsDeath, the researcher assumes that it will

be easy for the readers to comprehend. -t is written in this part the description of Heidegger’s

eaning of what is *are, Dread and authenticity in relation to Dasein’s fulfillment. This

fulfillment is the development of man.

The last is the 'ynthesis. This part will repeat the claim with the argument that it

presented from the discussions. -t contains more understandable way of presenting the claim

with its argument through the basic terms that are used in the discussions. The researcher in

this part provides an example to serve as an application to give a better explanation to the

ideas that are discussed in the previous *hapters.

Scope and Delimitation

The scope of this paper is grounded on the discussion of artin Heidegger which is

written in his Being and Time book with its other commentaries. The discussion of this paper

is limited on the process of the development of man through the experience of death and will

not go beyond the possible process after man’s biological death. Everything that is written in

this paper is grounded on artin Heidegger’s way of presenting one’s idea with the use of

phenomenological method.



independent of any pre(udices:. -t is a way of seeing the #eidos% which literally means as

essence. -n this sphere the essence of the phenomenon is the only thing that remains and

observable. "fter separating the given ob(ective data of death, there is a part of the study

where the essence of phenomenology, is being selected. The selected essence of the

phenomenology death that is emphasi1ed in this study is to prove that it has a capacity to lead

man into ones fulfillment. This eidetic reduction is placed in the discussion. -t forms an ideal

framework that is to be used to easily apply in one’s experience as he go back to things

themselves.

!henomenological Transcendental reduction is part of the study where the observer is part of

the phenomenon. The ob(ect or the phenomenon is seen in relation to its sub(ect which is the

observer and the sub(ect in relation to the ob(ect. -n this part, the selected and given

interpretations without pre(udices are being unified as one to produce a phenomenological

truth.; The unified phenomenological truth is the thesis of study of this paper. That the

awareness as personal experience, does moves man as a Dasein in achieving his fulfillment

before the occurrence of death, through accepting death as his own. -n the last part of the

discussion in the part of +eingtowardsdeath, the researcher provides an example of

experience of symbolic and biological death which bears an ideal framework that was

patterned from the discussion.

-n the final part of the body the researcher presents two examples of experiences patterned

from what has been discussed.

= #bid)

9 #bid)- .9



e!iew of related "iterature

There are five literary works that the researcher had read which talks about

philosophical ideas that are related to the study of this paper. The ideas that are taken from

the given literature can contribute in this study to give clarifications and can help in

understanding this paper. 'ome of these literatures are grounded on Heideggerian philosophy.

-n the (ournal taken from the !hilosophy !athways entitled e ! and you# as

Daseins$ %eply to &urgen 'awren(’ which was written by "rchana +arua, this entry talks

about the claim of artin Heidegger about Dasein. This literary work clarifies the nature of

man as an intelligent being, which is correlative to the intelligibility of beings. "ccording to

her, there are already existing beings now like robots and machines that are evidently more

intelligent than human beings are, by providing detailed, satisfactory and accurate answers to

the /uestions raised which is made according to the machines specific purpose. 'he wants to

raised that human being as a Dasein must not be limited on the definition of an intelligent

being, for man is more that it’s definition. He emphasi1ed that Dasein as a beinginthe world

must engaged more in the social activities in order to reali1e one’s nature. Through the given

activity, man is able to become an authentic Dasein for he is able to unveil one’s self upon

knowing other beings by actuali1ing the act of belongingness with other beings.<

The second literary work that the researcher had read is from the !hilosophy

!athways entitled )*lay in one act about Death,’ written by "gne +udriunaite. This (ournal

entry presents the entire claim and explanation of artin Heidegger about death. - find this

(ournal entry ama1ing, for it was creatively presented by the writer. The entry was in the form

of dialogue between the two philosophers and other characters, namely artin Heidegger,

> $rchana Barua) '’ We !# and you' a, 2a,ein,? Reply to 5urgen @awrenA) 1%- no !$ugu,t%>': #33N %.+>%) http:((www)philo,ophypathway,)co*(new,letter( !acce,,ed

Cctober >- %1'

http://www.philosophypathways.com/newsletter/index.html




Emmanuel 0evinas, everyman, and passerby. Each characters has different perspective of

death.The everyman’s perspective of death in the dialogue is the same us what the ma(ority of

the people nowadays think with all the changes. The passerby’s perspective of death is

psychological5 it uses the stand of the psychologist as it presents its idea. Emmanuel 0evinas

has a perspective of death /uite similar to Heidegger, he agrees to what Heidegger says and

defends help him by explaining his claim.=

This second article will surely help this paper on giving a creative and strong stand on

the idea of death of Heidegger. Every words that were explained by Heidegger in the article

are written in his book Being and Time, what was written in the entry was more

understandable than in the book.

The third literature is from !hilosophy !aths entitled >$hat s the +eaning of

'ife$ ith rgument for the Eistence of /od) written by ax alikow. This entry is

inspirational5 it persuades the readers to find meaning in living one’s life, that it should be

lived to the fullest by putting in man’s mind one’s nature and respond to its demand. The act

itself of acknowledging )od is the awareness of one’s nature of being finite, of having

limitations. -t is also an act of accepting one’s death, for it is also one of the limitations of

man.? This entry contributes on the explanation of becoming an authentic Dasein, which is

able to respond to the demand of one’s nature, upon accepting one’s limitations. This will

-$gne Budriunaite) DPlay in one act about 2eath)F Philosophy PathwaysElectronic Jornal 18- no . !Cctober %': #33N %.+>%)http:((www)philo,ophypathway,)co*(new,letter( !acce,,ed Cctober >- %1'

8/a4 /alikow) DWhat #, the /eaning of @ife? $ 3i4th $rgu*ent for the E4i,tenceof God)F Philosophy Pathways Electronic Jornal 1> no) % !5une %1%': #33N %.+>%

http:((www)philo,ophypathway,)co*(new,letter( !acce,,ed Cctober >- %1'







lead to the fulfillment of man as an authentic-Dasein as it constitutes care in the world to

belong in the world. -n this way he is able to live an authentic life.

The last related literary entry is entitled )0ran1furt)s 0ree ill +oses +aimonides in

+odern Thought) this was written by ark )oldfeder. This entry has a topic, which explains

in the most understandable way the idea of ree $ill. This entry is similar to the idea of

Heidegger’s Dasein. This implies that Dasein’s authenticity depends on his will of accepting

one’s own death or continually denies it and into the state of being inauthentic.&@

1 /ark Goldfeder) Drankfurt, ree Will: /o,e, /ai*onide, in /odern Thought)

F Philosophy Pathways Electronic Jornal 1> no) !5une %1%': #33N %.+>%)http:((www)philo,ophypathway,)co*(new,letter( !acce,,ed Cctober >- %1'





Chapter Two

Di#cu##ion

Man in the Conte$t of Death

Every day, man encounters different phenomenon of death, either biological or

symbolic. Due to the advancement of technology, primarily with the existence of the internet,

the experience of biological deaths is noticeable in today’s generation. an has a lot of

means of being updated on the events that happen in the world, especially on the news about

death. #$orld study shows that nearly two person dies each second.%&& rom this, what are

the possible responses of man6

An the other hand, man also encounters different kinds of symbolic death, a personal

death which symboli1es the end of one’s stage of life, like the end of every academic term,

end of being a teenager and etc. 'ymbolic deaths are kind of ending of one’s status in life

which man has to inevitably confront. 'ymbolic death, in relation to its representation as an

end to a certain stage of one’s life, enables man to fulfill his own being. The /uestion would

be, in what way6

11 Ecology Global Network: Population Reference Bureau & The World actbook!"entral #ntelligence $gency %11' http:((www)ecology)co*(birth+death+rate,(ht*l)((

!acce,,ed $ugu,t %%- %1.'



"s man faces the reality of death, he becomes a conscious observer. His

consciousness will awaken the state of mind in him that would guide him in responding to a

situation where he is aware of one’s mortality.

This study discusses and attempts to present a clear understanding about the general view of

the nature of an, in a situation where he has an awareness of the phenomenon of death

2biological and symbolic3, primarily as he takes it as a mere actuality or as a possibility. This

is to be understood in the /uestion5 what are the possible conscious responses of man, as he

observes the phenomenon of death6

The main idea of this discussion is taken from the book Being and Time of a )erman

Existentialist !hilosopher in *ontemporary age, artin Heidegger. He discusses the relation

of the +eing of an inthe$orld and inTime. Dasein is the term he uses in his book Being

and Time to give an emphasis to the meaning of an. Dasein in other commentaries of Being

and Time bears a meaning as #the mode of existence of human being% &7. "s man discloses

care by considering the mode of being a Being-in-the-orld , he himself can awaken his

innate form as a Dasein.34 an can achieve his fulfillment as a Dasein through death.

*are is the static concept of Dasein as a Being-in-the-orld . -n Being and Time, Heidegger

discusses the procedure of disclosing the mode of care through #phenomenological self

reflection%. -t is a reflection responsible for interpreting the phenomenological meaning of

Death. This interpretation leads to the awareness of man on the importance of taking death as

one’s own. -n doing a phenomenological selfreflection, man is re/uired to have an enough

1% 0)G) Blackha*) ;/artin 0eidegger<) in The Si! E!istentialist Thin"ers)- 8+18)!New 7ork: 0arper and Row- 18=8': 8>

1 #bid)- 89



is the only being capable of becoming a Dasein. Through the experiences in the world and

the passing of time, man is able to achieve his possibility of becoming a Dasein.&:

Dasein is from the two )erman words # Da% with an English term of 5here’ and

#ein%, with an English meaning of Cto be’ . Dasein is a #here to be% or a #there-being %. "s a

#here to be%, man is an entity capable of in/uiring into its own being.&; He is able to reflect to

itself as existing.&<

Dasein is man, who has an awareness of oneself as existing. He has an active self

reflective consciousness as an existing being. "s a #here to be entity% part of his nature is to

in/uire and ask /uestions about what is to be6&=

artin Heidegger, in his Being and Time acknowledges death as a fulfillment of the

course of man. Through death man is able to disclose his authentic nature as a Dasein. -t is a

stage where every man, has a possibility of #to be%.&? The certain example of #to be% or that

which a person is in potential of taking, that which is there but a not-yet is Death. Death is

the only certain Cto be’ or a possibility of every man. -n man’s search of knowing what is to

be, the phenomenon of death is the only certain thing that he can seek off. He is to confront

the phenomenon of death and sees it as one’s own possibility for man to become an authentic

Dasein.

1= #bid)

19 #bid)

1> #bid)

1 #bid)- 8

18 0eidegger- Being and Time#%



-n a situation where a typical person is having an awareness of the realities of death

that are happening in his surroundings, wherever he is, he can still know, as he listens to the

news and able to search the recent study, that in every two seconds, there is an estimated

death of two persons in the world. $ill this person assume the possibility that he might die

after a second, minutes, hours, days, weeks, months or year from now6 Heidegger says that as

long as the person is living and existing he has a possibility to die. 7@ $hat if this person is

recently riding on the H&< plane or in -ra/ and does not consider the possibility that he will

soon die6

Dasein is the fulfillment of the being of man. -n Being and Time, artin Heidegger

discusses about death to emphasi1e the progression of an towards becoming a Dasein.

Death serves as a way for man to achieve its possibility of becoming a Dasein. Dasein is

aware of itself as an existing entity in continual search of what is to be. He has the capacity

to interpret the meaning of the things that are happening.

Death has a capacity to disclose Dasein, it has a capacity to awaken the unconscious

self of man by accepting it as one’s own. "s man accepts death as one’s own he is to take

death as a possibility that will happen to his own. rom the situation that - cited above, man

might not directly accepts one’s own death as a possibility, because it still undergoes to a

level of selfreflection before man becomes aware of his own existence as a living entity. The

process of selfreflection according to Heidegger is simultaneous. This is further explained by

discussing the two ma(or modes of man5 as a +einginthe$orld and as a +eingTime.7&

% #bid)- %8

%1 0eidegger- Being and Time#1>=



Being%in%the%&orld and Care'

This chapter will explain the process of Dasein as a beingintheworld. -n living with the

world man is to disclose *are. -n this *hapter lies answer to the /uestions about the mode of

man as a beingintheworld, about care and the manifold ways to disclose care.

"ccording to artin Heidegger, Being-in-the-orld is one of the modalities of man

that has a capacity to awaken the awareness of one’s self as existing. 77 This modality

discloses his innate nature. *are or concern 2orge3 is the fundamental basis of the being-in-

the-world .74 *are or concern 2 sorge# is being disclosed as man actuali1es the mode of his

being as a being-in-the-world . This *are is in the faculty of man as a Dasein. This moves the

Dasein to seek or in/uire what is to be, to know something that will happen soon, the thing

that is already there, but is still a not-yet , which is still to come. -n Heidegger’s own term, this

something is impending. Death /ualifies the thing, that which is impending. Heidegger

believes that as man accepts death as his own he is able to disclose care and achieves his form

as a Dasein.

an is generally in the world 2welt#. $orld for martin Heidegger generally stands for

the people and the whole environment of man.78

The three simultaneous method to disclose *are are by5 Existentiality, acticity and

alleness. To disclose care man needs to face death as a phenomenon which is attached to

one’s existence. #Existentiality is a pro(ection of possibilities%7:. The awareness of the

%% #bid)- %9

% #bid)- 11

%. #bid)

%= #bid)- =



possibility of death focuses on the very being of man as a Dasein itself. "s a being in the

world, man reali1es that the phenomenon of death needs to be accepted wholly, as his own.

Death is a property attached to man’s existence.7; -t is a phenomenon that cannot be avoided.

Through #existentiality%, man comes to the awareness that he is used to do a

pro(ection on the possibility of death of others. He pro(ects or expects that everyone dies.

This is man’s way to deny the possibility of one’s self by having an expectation of dying with

others.

an in this state is fallen into the temptations, tran/uility and alienation that the fallen

world offers. He is more on affirming the reality that death is something that which cannot be

avoided or unescapable. Bpon having a continual awareness of death as unescapable, he

encounters the feeling of dread. Dread enables man to be motivated on dealing with his own

problem. -n dealing the problem, he is to search for what makes him fall to it. -t is in this state

where man examines his experience, he in/uires to find an answer, through this death reveals

itself to man’s consciousness.

The phenomenon of death reveals itself as an own most potentiality.26 -t is the state

where his awareness of one’s existence awakens, as man faces his own death as his own

possibility. This implies that man knows the value of his existence, as he reali1es that he will

die alone.7= This awareness corners man, and would eventually made him so helpless. His

helplessness would lead him to attain in the state where he feels dread.

%9 #bid)- %8

%> #bid)-11

% #bid)



The second manifold method of disclosing *are is #facticity%. acticity reveals to

an an awareness that he is thrown in the world. He reali1es it because of the #state of

mind%. His throwness is involuntary5 man reali1es that there are certain realities or

experiences where he himself is not in control of. This state makes man thinks of death as a

force implementation from someone unknown7?. an at this stage reali1es that he doesn’t

have a capacity to escape from his essence as a temporary being in this world. The

phenomenon of death at this state reveals to man that he is non-relational.47

The stateofmind or mode is innate to man. -ts chief characteristic is to reveal that

which cannot be changed in one’s self.4& Through which, he is able to reali1e that he is limited

and is helpless in the face of the reality of having a point where he will no longer be a

Dasein.

The third way of disclosing care is by # 0allenness%. This is a state where man avoids

the confrontation of the meaning of death, he does a lot of selfdenial. He makes himself busy

with other people with a hope that on doing it he will escape his own death. This is a state

where man has a tendency to exist inauthentically. The phenomenon of death at this state

reveals to man as not-to-be-outstripped .42

or a typical man, part of one’s own way of selfdenial to the reality that is brought by

being aware of death, is to immerse one’s self in the world. "s man immerses his own self in

the world he encounters a lot of activities that the world offers. These activities in the world,

%8 #bid)- %8=

#bid)-

1 #bid)- %8=

% #bid)-



make man unaware of the value of one’s existence. an in this state is preoccupied with the

things that give pleasure and satisfaction. These pleasurable activities in a way, enables man

to forget temporarily the phenomenon of death. He is able to fall to temptation,

tran/uili1ation, and alienation.44 He does forget, yet after all the things that he does, he will be

facing again the phenomenon of death. The culmination of the manifold ways of disclosing

*are is dread.

*are can only be disclosed after overcoming the feeling of anxiety. "nxiety doesn’t

have the same meaning with fear. "nxiety is more complex than fear. ear does have an

ob(ect to be feared of. "nxiety 2"ngst3 for Heidegger is a feeling directed to the fear of one’s

possibility like death, it cannot be predicted.48 -n other words, anxiety for Heidegger is the

fear of that which is to come, which is there yet unknown. #This dread individuali1es man as

a being%.4:

-n the rarefied awareness of anxiety, man is able to confront his own self 4;. -n

confronting one’s self, man is able to be conscious of *are. Through care man is able to

handle the awareness of anxiety. He is able to seek his own possibilities and able to live with

it as a Being-in-the-orld . "s man actuali1es the natural mode of *are, he reali1es his

authentic existence. The natural mode of care is to in/uire for all the things that are to be,

2iane o*- olu*e % Nu*ber % 0eidegger, Philo,ophy of 2eathH

$cade*ia)edu Page 1

http,:((www)acade*ia)edu(.981>(olu*eI%INu*berI%I0eidegger,IPhilo,oph

yIofI2eathht*l)(( !ace,,ed $ugu,t %- %1.'

. 0eidegger- Being and Time-1

= #bid)

9 #bid)

https://www.academia.edu/4693173/Volume_2_Number_2_Heideggers_Philosophy_of_Death

https://www.academia.edu/4693173/Volume_2_Number_2_Heideggers_Philosophy_of_Deathhtml.//%20(acessed


https://www.academia.edu/4693173/Volume_2_Number_2_Heideggers_Philosophy_of_Death





aside from what death would reveal to man. The feeling of dread never vanishes once man is

able to disclose it. The more it is disclosed, man is more moved to actuali1e care. 4<

These three manifold ways of disclosing the mode of care through death, are proofs

that for man to awaken the fulfillment of his nature as a Dasein, it is only attainable as he

surrenders himself to the reality that he is a beingtowardsdeath. an is with the world and

has a nature to live in accordance with the demands of the world by actuali1ing *are. This

makes man as a Dasein to partially attain one’s fulfillment. *are is man’s way of overcoming

the possibility of being tempted, tran/uili1ed and alienated 2inauthenticity3 in the world.

+einginthe$orld and +einginTime are the two ma(or statesofmind or modes of

man. These modes are simultaneously being used by man in his everydayness. The mode of

man as a beingintime will be further discussed in the next *hapter.

Being-in-time and (uthenticity

an is simultaneously a beingintime aside from being a beingintheworld. This

part of the paper will answer the /uestions about man’s being as a beingintime and explain

man as an inauthentic and authentic being towards death.

-nauthenticity is the primary stage of man in the mode of being a Being-in-Time.

artin Heidegger defines inauthenticity as #not aware of one’s own existence%4=. The

awareness of one’s own death, serves as a way for man to achieve his authentic existence. -n

this stage he merely sees death as an actuality. an merely expects the coming of death and

does not do something out of it. He sees it as coming, yet he seems not aware of what will

> #bid)-11

#bid)- 1



happen if it will come. This behavior implies that he takes death as that which happens

without an understanding that if it will, he will lose his consciousness of being-in-the-world .

He tends to pro(ect one’s death to others, tries to deny the confrontation of death. He tries to

deny death by taking it as a phenomenon that happens to every being. He is unto fallenness,

man is being fallen unto temptation, tran/uility and alienation. These make him forget the

value of one’s own existence.

The awareness of death as a possibility enables man to get in touch with his

authenticity. "uthenticity is the temporal concept of man as a +eingintime. 4? Through self

reflection, an is able to perceive death as a possibility. +y perceiving death as a possibility

he anticipates. +y anticipating, man is in the state where he searches for what is to be and this

makes him become a Dasein. -t is by anticipation that man values time, that everything he

does must be done in time before one’s death. +y taking death as a possibility, he is able to

practice anticipation5 by anticipation he is able to achieve his authenticity as a beingtowards

death.

-n the analogy of the fruit by which Heidegger had provided to emphasi1e his idea of

inauthentic man, he mentions about the unfulfilled death. The fruit when ripens fulfills its

own being as a fruit, yet when man dies, not all does achieve the fulfillment of one’s being,

they only fulfill their course.8@ rom this given analogy, the unfulfilled death of man

implicitly explains that inauthenticity is the prior state of a person.

an in his everydayness, is living in the world which ma(ority of the situations are

interpreted empirically. The reality as he implicitly implores is that, C$hat is empirically

8 #bid)-.=>

. #bid)- %



known is limited%8&. 'enses at times are deceptive. ot all the things that man perceives are

true5 some are (ust a deception. an in his everydayness is an empiricist5 he is more on being

dependent on the things that he perceives through his senses. Bpon relying on his senses he

is more to remain in the state of inauthenticity.87

an is and remains in the state of being inauthentic because he is afraid to be aware

of the possibility of his own existence. -t is evident from his relation to one’s death as he

tends to deny it. He is insisting that his death is not his own, for it is for everyone, that

everyone. He sees his self as inseparable with other’s lives. He often engages in a certain

circumstances where he believes that only on temporal pleasures he is able to escape death.

Empirically, he affirms that those pleasurable things do make him forget for a while his status

of having a possibility to die. He even doesn’t reali1e that he is a temporal being, and

dependent of time.

Heidegger describes Death as the possibility whose probability is solely to be

possible84 This is how an authentic Dasein sees death. $ith *are, this is also his main task,

to continue on searching what is to be. an can only attain its authenticity when he becomes

an authentic and bears an eye that sees death as possibility. This is by accepting death as

one’s own and through *are, where he is on the continual process of searching other to be or

possibilities.

The authenticity of man is attainable. Ane of the ways to attain his authenticity is by

having an awareness of death as taken as a one’s own possibility. Death can only be taken as

a possibility if only he would accept it as one’s own and viceversa. "s he takes it as a

.1 #bid)

.% Blackha*) The Si! E!istentialist Thin"ers#8

. #bid)



possibility man is able to practice anticipation, by which man plans the things that he will do

before the possible time of one’s death. -t is by anticipation and care that man is able to fulfill

one’s own self.

Being%toward#%Death

rom the previous discussions, it was emphasi1ed by the researcher that the phenomenon of

death discloses ones authenticity as a Dasein. -n this part of the paper the researcher will

further explain, the process towards authenticity by accepting one’s death as biological and

symbolic as one’s own.

+eingtowardsDeath according to artin Heidegger is a way-of-being .88 "s a way of

being it implies that this mode guides man to achieve his own authentic existence as a

Dasein. -n the discussion about Being-in-the-orld and care, the threefold ways of disclosing

*are has been discussed. These threefold ways of disclosing *are simultaneously discloses

the threefold condition of death. The threefold condition of death that was disclosed are

simultaneously death is8an ownmost potentiality-for-being, non-relational, and not to be

out-stripped 9:.

The threefold condition of death is being disclosed as man encounters the feeling of

dread. Dread motivates man to arrive into the consciousness of one’s own existence in the

world and is able to use his mode of being a being-in-the-world . This modality enables man

to practice care. The characteristic of the Dasein is5 being conscious of its own self as

existing, in search to what is still to come and cares.

The term Cownmost’ is used by Heidegger to signify the phenomenon of death to man

as one’s own. an would say as an affirmation that #- alone will die my death%. -n the

.. 0eidegger- Being and Time-9+91

.= #bid)-%88



condition of death as nonrelational, man would say that #'ince - alone know what it means

for me to be going to die, death cannot be shared by anyone.% The condition of death as not to

be outstripped refers to its inevitable possibility5 this means that man reali1es that death is

something that is impending.8;

-n the discussion about man as a +einginTime and authenticity, artin Heidegger’s

description of what is authenticity was discussed. Through the phenomenon of Death the

fulfillment of man’s being is able to be reali1ed. Heidegger finds death as an existential

phenomenon that enables man to be guided of becoming a Dasein.96

The Cownmost potentialityforbeing’ is a condition of man that can be disclosed after

the awareness of man on his own existence. Through the awareness of one’s possibility of

death he is to affirm that as long as he is not dead he still has an existence. Dread is capable

of individuali1ing man, where he is unconsciously withdrawing from the community 2world3

where other beings gather. His helplessness is capable of leading him into the awareness of

the possibility of attaining one’s authentic self by merely taking death as a possibility through

accepting it.

The nonrelational condition of man towards death is disclosed after the awareness of

man’s own unescapable temporality upon being thrown in the world. This is also the same in

the condition of death that is disclosed to man as nottobeoutstripped, where man is aware

that he is in the world with other beings. Fet, because of dread, he unconsciously separates

his self from the world.

The way to overcome dread is to face it. The dread came from the unescapable

phenomenon of death, where man has a possibility of nonexisting. -n the state of dread, man

.9 #bid)

.> #bid)-%8



sees death as a mere actuality. To overcome dread, it is necessary for man to confront death

and accept it as one’s own. -n this way he is able to grasp death as a possibility. "s a

possibility, death serves as a guide on living an authentic life.

+ased on the study, ma(ority of the person who experiences a near to death

phenomenon, are able to live a life different from what they are before. They became a good

citi1ens and a person for others, some are known as heroes like Gose 9i1al, inoy "/uino and

etc. while others in the realm of catholic belief are known as saints, like 't. -gnatius of

0oyola, that after being hit by a cannon ball he was converted.

artin Heidegger was under a Gesuit formation as a seminarian for ; years, from &?@4

till &?@?. 't. -gnatius of 0oyola is one of the known founders of the *ompanions of Gesus,

which later became known as 'ociety of Gesus or Gesuit. 'ociety of Gesus promotes an

-gnatian 'pirituality with 'piritual Exercises written by 'aint -gnatius of 0oyola. !art of the

'piritual Exercises of 't. -gnatius is the e;en *ractical Discernment Techni<ues, and the

fifth techni/ue has its relation to the topic of this paper about death. the fifth techni/ue

instruct the one who makes a discernment to imagine his own self being placed in a death bed

and ask one’s self about the kind of decisions and actions that has been made -f those are all

worth living in the face with his )od. rom then on man needs to reali1e upon being aware of

possible plans based from what he had anticipated by living his life more responsible as he

should be by becoming who he wants to be.8=

. /ar6uette)edu(faith: 3o*e #gnatian principle, for *aking prayerful deci,ion,Ja hrefKLhttp:((www)*ar6uette)edu(faith(ignatian+principle,+for+*aking+deci,ion,)phpLM

!acce,,ed $ugu,t %=-%1.'



't. -gnatius was able to compose this exercise based from his own experience. His life

was written in the 0ives of the saints and he was known as a convert from a near death

experience of being hit by a cannon ball during the revolution happened on his time.8?

Those times when 't. -gnatius lies helpless and in agony in bed, reali1es his own

possibility as he anticipates and accepts death as one’s own. "s he owns it, he reali1es that he

has a capacity to care and anticipates his possible actions before the actual biological death

comes. Heidegger as a former seminarian from the congregation of the Gesuits undoubtedly

knows the story of 't. -gnatius especially the spiritual exercise which is about death. His idea

of death is possible came from his experience when he was still a Gesuit novice and was able

to include it in his writing to further understand the nature of man as a Dasein.

an is capable on accepting death as a possibility for once own by confronting and

accepting it. an needs to respond from the feeling of anxiety. -t can be overcome by

seeking what is #to be% through anticipation as he considers the possibility.

an as he anticipates his possibility of dying is to responds to the existential feeling

of anxiety. Through anticipation he is able to live simultaneously as a being in the world

which actuali1es care and as a being in time which is authentic and capable of fulfilling one’s

life before one’s death through anticipation.

Death has a symbolic meaning, as Heidegger mentions in his book Being and Time,

death can be e/uated to the meaning of end. an is a being-towards-death or towards the

end. He further emphasi1e that #ending, as stopping, can signify either passing over into

nonpresenceathand or else +eingpresentathand only when the end comesI%:@

.8 5e,uit New Crlean, Proince: The @ife of 3t) #gnatiu, of @oyola)http:((norpro)org(,pirituality(lifeoOgnatiu,)ht* ! acce,,ed 3epte*ber - %1.'

= 0eidegger- Being and Time-%8

http://norprov.org/spirituality/lifeofignatius.htm

http://norprov.org/spirituality/lifeofignatius.htm



Heidegger also takes the phenomenon of rain and the road as an example, he said #The rain

stops. -t is no longer presentathand. The road stops. 'uch an ending does not make the road

disappear, but such a stopping is determinative for the road as this one, which is presentat

hand.% :&The phenomenon of the stopping of the rain and the end of the road serves as

symbolic examples of death.

-t is not only by mere biological death experience that man can attain the development

one’s self. an can also attain a selfdevelopment by acknowledging any impending events

as a 'ymbolic Death. The examples of a symbolic death experiences are the stages of man’s

life from being an infant till old age, the academic stages from kindergarten till college and

many others.

The researcher of this paper considers the oral defense as a symbolic death. The oral

defense of this paper is still impending. -t is notyet, yet it is there and will come. rom this

concrete example, the application of the idea of the research to the researchers own

experiences, he already had an advantage to be aware of one’s action try if there is really

development through accepting death as one’s own possibility.

-t would appear illogical for the researcher to take the defense as a symbolic death

without accepting it as one’s own. +y taking an impending event as a symbolic death, he

already takes it as one’s own. The experience of the researcher from the span of the time on

the occurrence of the oral defense which he sees as a symbolic death contains an inauthentic

and authentic response. "nxiety leads man towards an authentic response, by which he is able

to show the inherent care as a byproduct of it.

The researcher, along with other researchers of other papers, observes the way his

companions behave. 'ome researchers fail to arrive on the oral defense prior to the time it

=1 #bid)



will come. Their failure is a sign that they were able to fulfill the course yet remains

unfulfilled5 they haven’t experience the development of one’s self prior to the time of their

symbolic death. -n the researchers own interpretation he can say that they committed a

symbolic suicide.

An the other hand, there are other researchers who show signs of overcoming the

inauthentic mode upon having a feeling of anxiety towards the symbolic death. He found this

out because the researcher himself observes and ask /uestions to his fellow researches of

their feelings towards their research activity. "nxiety serves as a key by which the researcher

is able to deal with inauthentic responses. The symbolic death is accepted as a possible as

one’s own and do something to reali1e that impending event responsibly. $hat he did

responsibly is care, care that he had anticipated to do. ow, even if the oral defense is still

impending the researcher is comfortable that he can defend his paper and continue to care by

actuali1ing the actions that he had anticipated he had anticipated. These serves as

development of man through the accepting the possibility of one’s own symbolic death.

!rior to the feeling of anxiety, the researcher feels fear, the fear of failing the research

sub(ect. ear leads the researcher to be elusive on the demands of time for him, he

experience, falleness, throwness in the everydayness of the world, he do procrastination, he

was tempted, tran/uili1ed and alienated by facebook and alcohol. The feeling of anxiety,

whenever it is willed or unwilled will always corner him by being conscious of time.

-n all of his action he considers the right thing to do which would lead him to avoid,

lengthen or attain a fulfillment before the symbolic death occurs. rom this, he was able to

achieve his authentic self as a Dasein. He cares about what is to be and anticipates the

possible course that he takes which is directed towards one’s fulfillment.



+iological and 'ymbolic death are different possibilities of death, yet they are the

same by virtue of their effects if these are accepted as one’s own, man will be able to gain his

authentic existence as a dasein.

Summary

an is capable of achieving one’s fulfillment5 he is capable of becoming an authentic

Dasein. an as a Dasein has a desire to know that which is Cto be’ in the world. He in/uires

the thing that which is to come or the possibilities that the world may provide. The world is

where he lives with other beings, where there is a possibility of being fallen in the

everydayness, which he is being tran/uili1ed, tempted and alienated. This is a state where

man is identified as inauthentic.

an is in the world, he is primarily in the state of being inauthentic. an is capable

of being conscious5 he has a state of mind. This state of mind enables man to be conscious of

his own self as existing, he can only be aware of this after being cornered by time. an is

also a being in time. an as a beingintime is conscious of death. This death is the end of

man5 it is a fulfillment of his course. "s death corners man, he tries to escape it upon allowing

one’s self to be more immersed in the everydayness of the world. an is simultaneously in

the mode of beingintheworld and beingintime. "s a beingintheworld, he is to disclose

*are.

There are three simultaneous ways of disclosing care, through existentiality, facticity

and falleness. The culmination of its disclosure is anxiety. -t is an existential feeling which

the ob(ect of fear is death. Death plays an important role in disclosing care, for death brought

the feeling of anxiety which makes man helpless and cornered and makes him aware that the

only solution is to confront it. an can only disclose care when he is able to search that thing

which corners him that which brought the feeling of dread unto him. Bpon being aware that it

is death that makes him be on the state of dread, his only choice is to confront it by taking it

as his own.



"s man takes death as his own possibility, through his state of mind, he can be

conscious of his mode as a beingintime. "s he takes death as a possibility he is to anticipate

that thing which is to come. Through care he is able to embrace and takes death as his own,

and through anticipation he is able to predict ahead of time that which is to be. an in this

state is capable of doing something prior to one’s death. This something that he will be doing

will always lead to an action that will constantly develop the *are and the ability to

anticipate.

Through care and anticipation, man is able to have the capacity of fulfilling one’s

being. These two simultaneous existential attitudes of man is an attitude of an authentic

dasein. "n authentic dasein in/uires what is to be and conscious of the action that would lead

him to that which would unite him in the world. Therefore through accepting death as one’s

own he is to attain his fulfillment before the occurrence of one’s death through care and

anticipation.

$hen Heidegger explains about death, he primarily discusses death as biological.

This biological death is the fulfillment of the course of man. -t is the ma(or death that should

be accepted as the possibility of one’s own. rom the pattern of thought in the preceding

discussions it can be taken out the ma(or essences which are to be applied in the actual life of

man. There were already number of person whose life ends with fulfillment5 they achieve a

development of their selves prior to their death. Ane of my example is 't. -gnatius of

0oyola’s conversion after a near death experience. He achieved his authenticity after he takes

his death as his own. -n the book about the 'piritual Exercises, he considers the anticipation

of one’s death as a part of the seven practical discernment techni/ues. The experience of the

phenomenon of death is being pro(ected into one’s own self and conduct a reflective

examination about the purpose of one’s life.

't. -gnatius had written the spiritual exercises prior to one’s personal experience. He

was able to made a good discernment and able to develop and fulfilled himself prior to his



death. He was able to respond to the feeling of anxiety and achieved authenticity the mode

towards the development of one’s self.

'ymbolic death on the other, one of the examples presented is the personal experience

of the researcher. He takes the impending oral defense a symbolic death. He anticipates that

before the oral defense comes he needs to finish his paper on time. He do experiences the

feeling of anxiety as he takes the impending oral defense as a symbolic death. !rior to the

true feeling of anxiety, he first feels fear. He primarily experiences inauthenticity. He was

inauthentic upon being fallen and thrown into the everydayness of the world5 he was

tran/uili1ed, tempted and alienated. The feeling of dread cornered him when his mind has

been aware of the time left prior to the submission of the final draft of his paper. He

anticipated upon predicting the possibilities that will happen before the occurrence of the

symbolic death. He acts with care by responding to the feeling of anxiety in actuali1ing the

responsible steps towards the attainment of the re/uirement. An doing these, he is able to

develop that which makes him fulfilled prior to the occurrence of the symbolic death.

!rior to the biological deaths, man if he is only conscious of a lot of impending events

that are possible to happen to his own self, if he takes it as s symbolic death, he will be able

to achieve kinds of development depending on the kind of death it is. Through this process it

is possible for man to develop the fulfillment of one’s self through the phenomenon of death.



Chapter Three

Conclu#ion

an is a dasein, a #therebeing%, has a a desire to know what is to be through anticipation

and capable of having a feeling of anxiety and respond to it through care. he is thrown in the

world and experiences tran/uility, temptation and alienation. He has a stateofmind,

conscious of the simultaneous modes of beingintheworld and time. He is to develop one’s

self and be on the process of achieving one’s authentic mode over inauthentic mode. Ane way

is being cornered by time, only by being aware of one’s end in death. The experience of the

phenomenon of death from a being that dies can awaken the stateofmind of man and be

aware of time. The phenomenon of death can’t be predicted, it surprises man, with this

awareness, he will be cornered by the feeling of anxiety, and respond to it through care. +y

care he is to act in respond to the demands of the world where he is capable of doing,

embraces the world by actuali1ing the plans from what he has anticipated. This process will

only come when he will take the possibility of death as one’s own, either biological or

symbolic. +y this process, through the phenomenon of death he will attain the development

of his own being, a fulfillment prior to the fulfillment of his course.

ecommendation

To attain a further understanding about the development of man through the

experience of the phenomenon of death the readers may consult these following books and

read on their own.



& Dy, anuel Gr. #artin Heideggers !henomenology of Death.% *hilosophy of

+an elected %eadings. This may serve as a better guide on understanding

he phenomenology of death.

7 Jom, Diane. =eidegger’s *hilosophy of Death "cademia. Edu. This may

serve as a better introduction on the flow of the discussion of martin

Heidegger about death in his being and time book, this will also introduce

you to the terminologies he uses.

4 Heidegger, artin. Being and Time. Translated by (ohn ac/uarrie and

Eduard 9obinson.ew Fork Harper and 9ow, &?;7. -f you want to

understand detail by detail artin Heidegger’s idea, this book is

recommended for you to read.

The researcher would also suggest that if you want to put into actions the idea that

you’ve grasped in this paper, better do have an enough time on understanding this

repetitively.

Bibliography



Primary Sources

Heidegger, artin. Being and Time. Translated by Gohn ac/uarrie and Eduard

9obinson.ew Fork Harper and 9ow, &?;7.

Heidegger, artin. The >oncept of Time. Translated by -ngo arin with "lex 'kinner.

ew Fork *ontinuum, 7@&&.

Heidegger, artin. ?ollicon eminars.Edited by edard +oss. Evanston

orthwestern Bniversity !ress, 7@&&.

Heidegger, artin. /erman Eistentialism. Translated by Dagobert D. 9unes. ew

Fork !hilosophical 0ibrary, &?;:.

Heidegger, artin. Eistence and Being. Translated by 9..*. Hull and "lan *rick.

*hicago Henry 9egnery *ompany, &?8?.

Secondary Sources

)elven, ichael. " *ommentary on Heidegger’s +eing and Time " 'ectionby

'ection -nterpretation. ew Fork Harper and 9ow, &?<@.

+lackham, H.)..%artin Heidegger%. in The i Eistentialist Thin1ers., =?&@?. ew

Fork Harper and 9ow, &?:?.

Dy, anuel Gr. #artin Heideggers !henomenology of Death.% *hilosophy of +an

elected %eadings, Edited by anuel +. Dy Gr., 7:4:<. 'econd Edition.

anila )oodwill Trading *o. -nc., 7@@4

Dy, anuel Gr. #The !henomenological ethod.% in *hilosophy of +an elected

%eadings, Edited by anuel +. Dy Gr., 7:4:<. 'econd Edition. anila

)oodwill Trading *o. -nc., 7@@4

Internet Sources

+arua, "rchana. )’ $e 2- and you3 as Daseins6 9eply to Gurgen 0awren1. &7=, no 4

2"ugust 7@@<3 -'' 7@84@<7=.

httpKKwww.philosophypathways.comKnewsletterK 2accessed Actober <, 7@&43+arua, "rchana. )’ $e 2- and you3 as Daseins6 9eply to Gurgen 0awren1. &7=, no 4

2"ugust 7@@<3 -'' 7@84@<7=

httpKKwww.philosophypathways.comKnewsletterK 2accessed Actober <, 7@&43

+udriunaite, "gne. C>!lay in one act about Death.>’ *hilosophy *athways Electronic

&ournal &4?, no 8 2Actober 7@@=3 -'' 7@84@<7=

httpKKwww.philosophypathways.comKnewsletterK2 accessed Actober <, 7@&43

alikow, ax. C>$hat -s the eaning of 0ife6 " 'ixth "rgument for the Existence of

)od.>’ *hilosophy *athways Electronic &ournal &<4 no. 7 2Gune 7@&73 -''









7@84@<7=httpKKwww.philosophypathways.comKnewsletterK 2accessed Actober

<, 7@&43

alikow, ax. C>"ltruistic 'uicide.>’ *hilosophy *athways Electronic &ournal &8

2Ganuary 7@@?3 -'' 7@84@<7=

httpKKwww.philosophypathways.comKnewsletterK 2accessed Actober <, 7@&43

)oldfeder, ark. C>rankfurt>s ree $ill oses aimonides in odern Thought. >’

*hilosophy *athways Electronic &ournal &<4 no. 4 2Gune 7@&73 -'' 7@84

@<7= httpKKwww.philosophypathways.comKnewsletterK 2accessed Actober <,

7@&4 3

Ecology )lobal etwork !opulation 9eference +ureau L The $orld actbook

2*entral -ntelligence "gency 7@&&3 httpKKwww.ecology.comKbirthdeath

ratesKhtml.KK 2accessed "ugust 77, 7@&83ar/uette.eduKfaith'ome -gnatian principles for making prayerful decisions Ma

hrefNhttpKKwww.mar/uette.eduKfaithKignatianprinciplesformaking

decisions.phpO 2accessed "ugust 7:,7@&83

Online Media Files

riend of the Heart) Being in the orld 9@ Being and Death *art 3. Ma

hrefNhttpKKwww.youtube.comKresults6

searchP/ueryNbeingQinQtheQworldQ8P+eingQandQdeathO 2accessed

'eptember :, 7@&83

riend of the Heart Being in the orld :@ Being and Death *art 2.

httpKKwww.youtube.comKwatch6vNFe?-sm(!ps 2accessed 'eptember :,

7@&83

riend of the Heart Being in the orld 9@ Being and DeathAtudy /uide.

httpKKwww.youtube.comKwatch6vNo!aRm:ru4B 2accessed 'eptember :,

7@&83




http://www.youtube.com/watch?v=oPaKm5rFu3U




http://www.youtube.com/watch?v=oPaKm5rFu3U



Table of Content#

*hapter Ane

-ntroduction...........................................................................................................&

+ackground of the 'tudy...................................................................................&'ignificance of the 'tudy...................................................................................7

Theoretical ramework......................................................................................4

'tatement of the !roblem..................................................................................:

'cope and Delimitation.....................................................................................<

ethodology......................................................................................................=

9eview of related 0iterature..............................................................................?

*hapter Two

Discussion...........................................................................................................&4

an in the *ontext of Death...........................................................................&4

an as a Dasein..............................................................................................&:

+einginthe$orld and *are..........................................................................&<

Being-in-time and "uthenticity........................................................................7&

+eingtowardsDeath.......................................................................................78



'ummary..........................................................................................................4@

*hapter Three.....................................................................................................44

*onclusion.......................................................................................................44

9ecommendation.............................................................................................44

+ibliography.......................................................................................................4:



S"-E9 B-E9'-TF"TEEA DE *")"F"

" 'TBDF A "’' DEE0A!ET TH9AB)H THE ES!E9-E*E A

THE !HEAEA A DE"TH )9ABDED A THE -DE" A "9T-

HE-DE))E9’' +E-)TA$"9D'DE"TH

" !H-0A'A!H-*"0 9E'E"9*H !"!E9 'B+-TTED TA

THE DE!"9TET A !H-0A'A!HF *A00E)E A "9T' "D

'*-E*E' - !"9T-"0 B0-00ET A9 !H-0A ;;.& "

+F

GE''-E GAH T. T"!B)AT

*")"F" DE A9A *-TF, !H-0-!!-E'

A*TA+E9 8, 7@&8

jc john philosophical research paper (being-towards-death)

Documents