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1. HEIDEGGER AND PHENOMENOLOGY 2. BEING-IN-THE-WORLD: ENGAGEMENT AND CARE Martin Heidegger’s Philosophy of the Environment Siby: Environmental Philosophy Lecture 6: Notes-1TRANSCRIPT
Siby: Environmental Philosophy
Lecture 6: Notes-1
Martin Heidegger’s Philosophy of the Environment
1. HEIDEGGER AND PHENOMENOLOGY
Some of you might have developed a feeling that the environmental philosophy of the twentieth
century is strangely ultra-spiritual and even religious, conservative and pre-modern, that it militates
against the rational scientific temper. Hence, I am nearly compelled to give you a different
perspective – the environmental philosophy of Martin Heidegger (1889-1976), a German and the
best known European philosopher of the twentieth century. Some commentators have interpreted
him as a deep ecologist, but I place his thought before you to judge. He was not particularly
religious, though he had a sense of spiritual closeness to the environment. He has an interesting
critique of technology and technoscience, drawn from Greek sources. He did not accept the story of
rationality and reason handed down by his predecessors; he had genuine questions on the
unchallenged march of reason and modernity. Don’t be shocked – Heidegger was a Nazi for some
time. He defended this by saying that he thought at that time that National Socialism offered the
only solution to the domination of planetary technology, and that he never supported biological
racism. Heidegger is profound, controversial, and very relevant. You are the best judge; here goes
Heidegger.
Heidegger was a philosopher of the phenomenological movement, begun by his predecessor
in Freiburg University, Edmund Husserl (1859-1938). Phenomenology, or the science of
phenomena (‘what appears to consciousness’ as against noumena or what is there in itself, which
we can never access except as phenomena), is a way of doing philosophy by studying conscious
experience as experienced. In this sense, phenomenology is different from the usual philosophical
method of abstract reasoning and inference. Phenomenology admits that we have no clue as to how
things actually are regardless of human experience of them. Things do exist irrespective of human
experience and probably differently from the way we experience them. But all that philosophy is
concerned with, phenomenologists argue, is how things appear to the subjects of experience.
Phenomenology describes the way of our experience of different things like time, space, other
human beings, other things (nature) etc. Husserl’s slogan for phenomenology was ‘To the things
themselves!’. By this he meant that our search after things in their reality should end with the right
description of our experience of phenomena. The things themselves, as far as we are concerned, are
only the phenomena.
2. BEING-IN-THE-WORLD: ENGAGEMENT AND CARE
Heidegger argued in his magnum opus Being and Time (1927) that we experience things, first of all,
not as pure objects but as elements of our world, entangled within the world. The term ‘world’ for
Heidegger meant the referential context of meaning within which we place things of our experience
and find them meaningful or not meaningful. So, we do not experience anything objectively or non-
contextually in the first instance. For example, Heidegger said, when we hear sounds, we never hear
them as ‘pure sound’ of so many decibels. Rather, we hear them as the singing of a cuckoo,
creaking of a door, gurgling of a stream, the racing by of a motorcycle and so on. We experience
pure sound through a secondary activity called ‘science’, which separates or disentangles the sound
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Lecture 6: Notes-2
from its world and measures or studies it in terms of a previously agreed upon way of measuring it.
That is, science constructs objectivity or non-contextual experience in terms of previously agreed
upon rules. So objectivity is a human construct in order to make universal experience possible.
But why is it that you experience things first hand in this engaged, worldly manner?
Heidegger answers that it is because fundamentally you are a being-in-the-world, you are engrossed
in a world, you don’t separate yourself from it first hand and look at things objectively. That is not
the natural ‘you’. The natural you is caught up in the world of care. You exist in-the-world not like
water is IN a bottle but something like if you were IN love, lost in thought, completely unaware of
the specificities and technicalities.
The argument certainly goes against the ‘modern scientific culture’ (which privileges the
scientific point of view as the modern religion) but not at all against science per se. The scientific
way is one fundamental way of viewing the world, that is, objectively. But that way is not the most
spontaneous way we experience the world. In matters deeply significant to us, the scientific way
does not work. Hence, Heidegger scholars like Hubert Dreyfus argue also that the research
programme on artificial intelligence might be able to create an intelligent machine, but not a human
being as such, who is in the world. AI assumes that human being is primarily the mind, but
Heidegger’s insights teach us that the human being is primarily not the mind. We can replicate the
human being as a machine only if we can reproduce the human being’s context (world), his/her
body, and the same acculturation process that a human being undergoes. An intelligent machine is a
poor comparison to the understanding of the human person as a ‘being in the world’.
Heidegger argued for the rest of his life that science and technology has considerably
restrained our spontaneous, first hand way of accessing reality, which, he thought, was less violent
and less destructive of nature. Heidegger never wrote anything claiming that he was a philosopher
of the environment. He rather wrote a lot about the environmental crisis as a regular philosopher,
and brought out the environmental issues even before these issues came to public attention in the
1960s.
Now, we experience things directly in their entanglement within our world as the ready-to-
hand or that which is ready for use. Things are experienced objectively or scientifically as the
present-at-hand (in their pure presence and objectivity). It is clear that our experience of objectivity
arises from the fact that we think, analyze and reason. Heidegger complains that modernity and the
scientific culture simply extols this aspect of humanity (human being as the rational animal). But,
for Heidegger, the more direct and primary aspect of the way humans experience things as the
ready-to-hand arises not from thought or reason or reflection, but from a pre-reflective way of
getting lost in that thing, being concerned with it, being engaged with it and forgetting its
objectivity and scientific aspects. This he calls ‘care’. We experience things in this primary way
because we care about them, because things matter to us. When a good driver drives the car, will
she be concerned about where the right wheel is? She forgets the car and loses herself in the act of
driving it. Will a good sitarist be bothered about where the strings are? Modernity is a way of
forgetting this aspect of humanity – our direct experience of things, they way we get lost in them.
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So the argument is if a thing is to be significant and meaningful to you, you ought to
approach that thing from a caring, mattering, engaging perspective, and not from an objective or
scientific perspective. You may be using it, but use it with care, just like a good violinist is fond his
favourite violin. This argument surely can be extended to nature if it ought to matter for us. For pre-
moderns nature mattered; Heidegger thought that it was not the case for the moderns. Their
approach is one of disentangling, slicing to pieces, analyzing and controlling.
3. TECHNOLOGICAL UNDERSTANDING
Heidegger argued that western philosophy from its beginning got fascinated with the universal and
the objective, and undermined the specific and the contextual – things as entangled in the world. In
short, western thought undermined the rich components of immediate experience, which include
emotion, intuition, engagement (getting lost in something) and ecstasy or our ability to be gripped
by an experience. Rather, it privileged rationality and science right from the beginning. The result
was the loss of meaning and care for things. This is how he makes this argument.
For the pre-Socratic Greek philosophers, ‘poesis’ (from which we have the word ‘poem’)
meant ‘bringing forth’ or the emergence of everything (the creative force). There were two forms of
poesis: physis and techne. Physis is the natural and spontaneous emergence of reality without any
human assistance like the blooming of a flower or the rising of the sun; techne, for the early Greeks
meant, all human-assisted forms of emergence of reality like the sculptor bringing forth the figure
of a beautiful maiden from a piece of wood or a painting that comes off the brush of a gifted painter.
So, for the early Greeks, techne meant art and craft, and all practical knowledge and skills, as
against episteme or abstract knowledge. Techne for the early Greeks was gentle poetic interfering
with nature to bring forth reality in ways that suit human beings.
How is modern technology different from the Greek conception of it? Heidegger tells
characteristically that the essence of modern technology is nothing technological but as with Greek
technology it is a fundamental way of bringing forth reality and making it appear to our
consciousness. In short, the essence of technology is a way of human understanding of the world.
What then is this particular way of understanding the world? It is a way of looking at everything
outside us as standing there as resource for our machination, manipulation, use and reuse. It is a
way of looking at nature as controllable, framable, and thus reserving it for future use in a
manageable way. Hence, Heidegger calls the essence of modern technology as ‘enframing’ –
reducing the world to a calculable, controllable, manageable frame for the purpose of human
machination.
In this sense, technology precedes science because it is this way of experiencing reality that
first brought forth the theories necessary for reducing reality into a calculable, perfectly
understandable frame.
Is there anything wrong with modern technology? Now, Heidegger is not a Luddite (those
who destroyed technologies in nineteenth century England); he did not believe that we could wish
away technology. It is a way of experiencing reality and is there to stay. It is a fundamental way of
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being a modern human being. But it has at least two dangers. First, it is fundamentally more violent
that Greek understanding of technology, and thus interferes with nature beyond imaginable limits.
Second, this way of experiencing reality has obstructed our vision, and reduces it to a single way of
looking at reality; in short, technological understanding forbids us from understanding reality in
other ways – say, in the more fundamental way as things mattering to us, as something with which
we are engaged completely, things as intimately meaningful to us, or more clearly, as spiritual or
religious objects, as objects of art and wonder. Technological understanding leads to tunnel vision.
So, with modern technological understanding, we look at the river as the source of hydroelectric
power, the mountain as the stockpile of coal, a beautiful landscape as tourist spot, nature itself as
the storehouse of resources waiting for human exploitation, and the human being itself as the
resource or asset par excellence according to current managerial parlance.
4. THE WAY OUT
Did Heidegger think about ways of freeing ourselves from enframing? Yes, he did. The most
fundamental way this could happen according to him was, what he called, ‘releasement towards
things’, by which he meant letting things be experienced in the way that they manifest to us out of
themselves rather than framing them up in technological understanding. Let things push against us,
surprise us, inspire us, make us wonder, matter to us, and be revealed to us in more creative ways.
The argument is not to abandon technology but to begin to do things to reduce the domination of
technological understanding on all facets of life and intellectual culture. He advocated pluralism in
perspectives with which we look at reality – artistic, religious, political, cultural and the like. Our
intellectual and cultural life today is hostage to technological understanding, and as long as this is
the case, we cannot resolve our environmental crisis. We may come up with further technical steps
like using less plastic, better managing waste, and emitting less carbon into the atmosphere. But
these steps themselves are parts of the technological frame, which we still think is our savior. The
continued failure of discussions in global environmental summits is a case in point.
How do we release nature for experiencing it more originally? By dwelling on the earth and
amidst nature caringly, sparingly, and letting it flourish in its own nature or essence. By letting
nature matter to us. For Heidegger, ‘dwelling’ means dwelling within the fourfold of (i) the earth
[nature as such within which we live and nourish ourselves], (ii) the sky [which stands for all
elements and forces over which we have no control like the rain and the storm, sun and the
tsunami], (iii) the gods [stands not for God as such, but for all inspirational forces that make our life
meaningful, heroes and change agents, special people and events; could also be the personal gods of
religion in as much as they inspire us], and (iv) the mortals [human beings with whom we share our
lives; humans are distinct from other animals, for Heidegger, because they are preoccupied with
their death and finitude – so they are the mortals]. Hence, if we allow ourselves to be entangled in
the fourfold and harmoniously unite the four elements of it into a ‘onefold’, Heidegger thinks, we
can experience nature originally and let it be what it is. In such a way of dwelling on the earth, he
thinks, we can build and construct new things using technology meaningfully rather than enframing
the whole of reality within the technological frame.
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Lecture 6: Notes-5
I have put across to you Heidegger’s very technical language in philosophical writing
without his own jargon. But I need to make at least one technical aspect of his writings clear to you.
Heidegger’s philosophy is based on a fundamental distinction: the ontological difference. (Ontology
is the study of being/ontos.) Heidegger famously distinguished between two meanings of the word
‘being’. The first is, in the sense of a noun. In this sense everything that exists is a being. What is
not being is not there at all; it does not exist. Traditional philosophy graded beings in a scale
according to their significance: God, humans, animals, plants, and inanimate things. The second is,
in the sense of a verb. In this sense, every being exists; what is meant here is the act of existence of
a being, its ‘to be’ such and such. We can say that the ‘first being’ stands for the existent and the
‘second being’ stands for its way of being. Only the human being is able to worry about its way of
being; and it alone can express in language the way of being of all beings. Technological
understanding is the manifesting of beings to us in their way of being as resources for our
manipulation. As a way of revealing reality in its way of being, technological understanding is
fundamental to the moderns. But the way of being of a thing is a changeable thing over time. For
the ancient Greeks the earth appeared to them as the centre of the cosmos; the scientific view has
changed this view. Similarly, nature appeared to them in its way of being much more significantly
than it appears to us. Nature appeared to the early Indians in a reverential form. Hence, the way of
being of something is also the way we interpret things basing on our contemporary concepts,
language and understanding. These interpretations can change, and things can appear to us in their
way of being rather differently. There is no hard and fast way of fixing things up in one particular
way. Hence, the point is, we can release ourselves from the technological frame, and view reality
differently.
Now, Heidegger, as a phenomenologist, did not think that the intrinsic value of nature is a
property of nature itself, but value is generated anthropogenically in the sense that only humans can
articulate the value of things because only they have the capacity of language. However, he
believed, if we allow reality to meet with us more originally (as they appear to us from themselves
rather than according to our fixed frames of vision), we will be able to experience the intrinsic value
of nature. Moderns cannot experience the intrinsic value of nature because it doesn’t matter to them
and they don’t allow it to appear to them meaningfully. They have no receptivity to things and
nature. They impose their frames upon nature. Though value originates anthropogenically, things
outside us push against us. They are not mute, but expressive in a sense. They are constantly in a
process of manifesting themselves to us more originally than our enframing understanding can take.
Hence, the first step towards a proper environmental ethics is the healing of human consciousness
of technological enframing.
Heidegger liked to live close to his ancestral village, Meskirch, in the Black Forest region of
South Germany. Freiburg, where his university was located, was nearby, and he refused to move to
the more cosmopolitan city of Bon. In fact, he lived, worked and wrote from a hut located amidst
the Black Forest. He considered a secluded life close to nature as the ideal environment for his
philosophical reflection.