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(ISSN
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ABSTRACT
This article explores the complex relationship between Martin Heidegger's philosophy and postmodern thought. It
examines how postmodern philosophers such as Jacques Derrida, Jean-François Lyotard, and Michel Foucault have
engaged with Heidegger’s ideas, particularly his critique of metaphysics, language, and technology. The article
highlights key postmodern critiques of Heidegger, such as Derrida’s deconstruction of Heidegger’s concept of Being
and Ly
otard’s extension of Heidegger’s analysis of technology to critique the commodification of knowledge in
postmodernity.
KEYWORDS
Question of Being, Sein (Being), Dasein (Being-there), Ontological difference, Being-in-the-World (In-der-Welt-sein),
Authenticity vs. Inauthenticity, Thrownness (Geworfenheit), Facticity, Being-toward-death (Sein-zum-Tode), Care
(Sorge), Fallenness (Verfallen), Ekstasis (Temporal dimensions), Technological enframing.
INTRODUCTION
The philosophy of Martin Heidegger, one of the most
influential thinkers of the 20th century, has undergone
numerous
interpretations
and
re-evaluations,
particularly within the framework of postmodern
thought. Heidegger’s work, which grapples with the
nature of Being, language, and technology, has been
both a source of inspiration and contention among
postmodern philosophers. This article aims to explore
the postmodern interpretations of Heidegger's
Research Article
POSTMODERN INTERPRETATIONS OF HEIDEGGER’S PHILOSOPHY
Submission Date:
Sep 20, 2024,
Accepted Date:
Sep 25, 2024,
Published Date:
Sep 30, 2024
Crossref doi:
https://doi.org/10.37547/ajsshr/Volume04Issue09-19
Burkhonov Sherzodbek Muxammadbobir o‘g’li
Doctoral student of the National University of Uzbekistan, Uzbekistan
Journal
Website:
https://theusajournals.
com/index.php/ajsshr
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
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philosophy, focusing on how these readings have
evolved in recent scholarship.
METHODS
In crafting this article, several key methods were
employed to ensure a clear and accurate exploration of
Heidegger's philosophy. Textual analysis was used to
closely read Heidegger’s primary texts, ensuring
accurate interpretation and presentation of his
complex ideas. Conceptual clarification involved
defining and explaining key concepts to make
Heidegger’s philosophy more accessible. Comparative
analysis was employed to highlight Heidegger’s unique
contributions by comparing his ideas with traditional
philosophical views. The synthesis of scholarly
interpretations integrated insights from various
scholars to provide a balanced understanding of
Heidegger’s work. Critical reflection considered the
relevance of Heidegger’s ideas for modern issu
es,
drawing connections to contemporary thought. A
hermeneutic approach was used to uncover deeper
meanings
in
Heidegger’s
philosophy
through
interpretative
methods.
Finally,
philosophical
exposition systematically presented the ideas in a
logical
sequence
to
build
a
comprehensive
understanding. These methods combined to create a
well-
rounded and accessible discussion of Heidegger’s
philosophy, making complex ideas understandable
while maintaining their depth.
DISCUSSION AND RESULTS
Martin Heidegger's exploration of "The Question of
Being" (die Frage nach dem Sein) is one of the most
significant contributions to 20th-century philosophy.
His central work, Sein und Zeit (Being and Time),
published in 1927, is dedicated to reawakening the
question of what it means to be. Heidegger believed
that the question of Being had been forgotten or
obscured throughout the history of philosophy, and his
project was to bring it back to the forefront of
philosophical inquiry.
Heidegger observed that Western philosophy, since
Plato and Aristotle, had focused on specific beings
(Seiendes)
—
the entities that exist
—
rather than on
Being (Sein) itself. He argued that this focus led to a
neglect of the fundamental question: what does it
mean to exist? For Heidegger, the question of Being is
the most basic and essential philosophical question,
yet it had been overlooked in favor of more tangible
inquiries into the nature of individual beings. Martin
Heidegger's philosophical project is fundamentally
driven by a desire to reawaken what he saw as the
most profound and yet neglected question in Western
philosophy: the question of Being. Heidegger believed
that since the time of the ancient Greeks, philosophy
had gradually lost sight of this fundamental question,
becoming increasingly preoccupied with specific
entities and their characteristics rather than with the
more basic inquiry into what it means for something to
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be. Heidegger’s motivation stems from his critique of
the Western metaphysical tradition, which he argued
had reduced Being to a mere abstract concept or
equated it with particular beings (entities) [2].
This reduction, Heidegger contended, led to a
forgetfulness of Being (Seinsvergessenheit), where
the true nature of Being was obscured by the focus on
beings and the categories imposed upon them by
metaphysical thinking. In his seminal work Being and
Time (Sein und Zeit), Heidegger sets out to recover the
question of Being by investigating the meaning of
Being itself. He does this through an existential analysis
of human existence, which he refers to as Dasein
(literally "being-there"). Heidegger posits that Dasein
has a unique relationship to Being, as it is the entity
that can reflect upon its own existence and, therefore,
is capable of raising the question of Being. Heidegger's
reawakening of the question of Being is not merely an
academic exercise but is tied to his belief that
understanding Being is crucial for confronting the
existential and philosophical crises of modernity. He
saw the modern world as increasingly dominated by a
technological mindset that further alienates humanity
from a genuine encounter with Being, reducing the
world to a mere resource to be exploited. By
reawakening the question of Being, Heidegger aimed
to open up new possibilities for thinking and living that
would move beyond the limitations of modern
technological enframing [1].
Heidegger's motivation was to redirect philosophical
inquiry back to the fundamental question of what it
means to be. He sought to challenge the Western
metaphysical tradition's neglect of this question and to
explore how a renewed understanding of Being could
offer a way to address the existential concerns of the
modern age. Through his focus on Dasein and the
existential analysis of human life, Heidegger aimed to
uncover the deeper structures of existence and to
reorient philosophy toward a more authentic
engagement with the question of Being.
One of Heidegger’s key contributions is the concept of
the "ontological difference," which distinguishes
between Sein (Being) and Seiendes (beings). Sein
refers to the condition of existence itself, the
underlying reality that makes any entity possible.
Seiendes, on the other hand, refers to any particular
entity or object that exists. Heidegger's goal was to
explore the nature of Sein rather than simply
cataloging or analyzing individual entities (Seiendes).
One of Martin Heidegger's most significant
contributions to philosophy is his articulation of the
ontological difference, a distinction between Being
(Sein) and beings (Seiendes). This distinction is
foundational to Heidegger's thought and central to his
critique of the Western metaphysical tradition. Being
(Sein) refers to the fundamental nature or essence of
existence itself. It is not a specific entity or thing but
rather the condition that allows any entity to exist. For
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Heidegger, Being is what makes anything possible
—
what it means for something to be. However, Being is
not something that can be directly observed or
described in the same way that individual entities can.
It is instead a more abstract, underlying reality that
gives rise to all particular beings. Beings (Seiendes), on
the other hand, are the individual entities or things that
exist within the world
—
objects, people, animals, and
all other entities we encounter in our everyday
experience. Beings are what we typically think of when
we consider the contents of the world around us [4].
They are the concrete, particular instantiations of
existence, each with its own characteristics and
attributes. The ontological difference is the distinction
between these two concepts: Being as the ground or
condition of existence, and beings as the entities that
exist within that ground. Heidegger emphasizes this
difference to critique the history of Western
philosophy, which he argues has predominantly
focused on beings
—
what things are, how they can be
categorized, and how they interact
—
while neglecting
the more fundamental question of Being itself.
Heidegger asserts that this neglect has led to a
"forgetfulness of Being" (Seinsvergessenheit), where
philosophy has lost sight of the deeper, more original
question of what it means to be. By focusing
exclusively on beings, philosophers have overlooked
the more profound inquiry into Being
—
the very
condition that makes the existence of beings possible.
This ontological difference is crucial for Heidegger's
project because it reorients philosophical inquiry away
from the analysis of specific entities and toward a more
fundamental investigation of existence. Heidegger's
goal is to "reawaken" the question of Being, to bring it
back into focus as the primary concern of philosophy.
He believes that by recovering this question, we can
develop a deeper understanding of human existence
and the world. In summary, the ontological difference
between Being and beings is a central concept in
Heidegger's philosophy. It distinguishes between the
fundamental nature of existence (Being) and the
individual entities that exist (beings). Heidegger uses
this distinction to critique the history of Western
philosophy and to redirect philosophical inquiry
toward the more fundamental question of what it
means to be [7].
Heidegger introduces the concept of Dasein, a German
term that literally means "being there." In Being and
Time, Dasein is used to describe human existence
because humans are the only beings who can question
their own existence. Heidegger argues that Dasein is
unique because it has an awareness of its own Being,
and this self-awareness is what allows humans to ask
the question of Being in the first place. In Martin
Heidegger’s philosophy, the concept of Dasein plays a
central role in his exploration of the question of Being.
Dasein, a German term that literally translates to
"being-
there" or "presence," is Heidegger’s term for
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the human being, but it is meant to capture more than
just the idea of a person or an individual. Dasein is,
according to Heidegger, the specific being that has the
unique capability to question its own existence and,
more broadly, the nature of Being itself [3].
Heidegger introduces Dasein in his seminal work Being
and Time as the being for whom Being is a question.
Unlike other beings (animals, objects, plants), Dasein
has a particular relationship to its own existence. It is
aware of its own being and can reflect upon it. This self-
awareness and ability to inquire into the nature of
existence situate Dasein in a distinct ontological
category. For Heidegger, Dasein is not just a subject in
the traditional philosophical sense; it is the being that
exists in a world, interacts with it, and interprets it in a
way that is fundamentally tied to its understanding of
itself. Heidegger's analysis of Dasein is existential,
meaning he focuses on the concrete, lived experience
of being human rather than abstract, theoretical
descriptions. Heidegger explores various aspects of
Dasein’s existence, such as Being
-in-the-world (In-der-
Welt-sein), which emphasizes that Dasein is always
situated in a context, engaged with the world and with
others. Dasein’s existence is characterized by
thrownness (Geworfenheit), the idea that we find
ourselves in a world we did not choose, and facticity,
the concrete details of our life circumstances that
shape our existence. Another key aspect of Dasein is
Being-toward-death (Sein-zum-Tode), which refers to
the way Dasein is constantly aware, even if only
implicitly, of its own mortality. This awareness shapes
how Dasein lives and understands itself. For
Heidegger, the recognition of death is not merely an
end but a fundamental aspect of Dasein’s existence
that grants l
ife its urgency and meaning. Heidegger’s
choice of Dasein as the focal point of his inquiry into
Being is deliberate. He believes that only through an
analysis of Dasein can we begin to approach the
question of what it means to be. Since Dasein is the
bein
g that asks about Being, understanding Dasein’s
structure and way of being is essential for uncovering
the nature of Being itself. Heidegger contends that
Dasein is always already involved in understanding
Being, even if this understanding is vague or implicit.
By making explicit this pre-ontological understanding
that Dasein carries, Heidegger seeks to illuminate the
conditions under which the question of Being can be
meaningfully asked and answered [6].
A significant part of Heidegger’s analysis of Dasein
involves the distinction between authentic and
inauthentic modes of existence. In its everyday life,
Dasein often lives inauthentically, conforming to the
expectations of others and losing itself in the "they"
(das Man), a term Heidegger uses to describe the
anonymous, collective norms that shape much of
human behavior. In this inauthentic mode, Dasein fails
to confront the deeper questions of its existence,
including the question of Being. However, when Dasein
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becomes aware of its own finitude, particularly
through the recognition of its mortality, it has the
potential to live authentically. In authenticity, Dasein
takes ownership of its existence, makes choices in
accordance with its own understanding of Being, and
confronts the profound questions of existence,
including the question of Being itself. In Heidegger’s
philosophy, Dasein is not just a term for human beings
but a concept that encapsulates the unique position
humans occupy as the beings who ask about Being.
Through Dasein, Heidegger seeks to explore the
fundamental structures of existence and to reawaken
the question of what it means to be. By analyzing the
existential conditions of Dasein
—
its Being-in-the-
world, its Being-toward-death, and its potential for
authenticity
—
Heidegger aims to uncover the deeper,
often overlooked dimensions of existence that ground
our understanding of Being [5].
Heidegger rejects the traditional subject-object
dichotomy that dominated much of Western
philosophy. Instead, he introduces the concept of
Being-in-the-World (In-der-Welt-sein), which describes
the fundamental way in which Dasein exists. Dasein is
always already involved in the world, engaging with it,
and cannot be separated from its environment. This
notion challenges the idea that individuals are isolated
subjects who perceive a world of objects from a
distance. Instead, Dasein is deeply interconnected with
the world and its own Being. In Martin Heidegger’s
philosophy, the concept of Being-in-the-World (In-der-
Welt-sein) is central to his understanding of human
existence. Introduced in his seminal work Being and
Time, Being-in-the-
World is Heidegger’s way of
describing the fundamental way in which human
beings (Dasein) exist. This concept challenges
traditional notions of subject-object dualism by
emphasizing that human existence is always already
embedded in a world of relationships, contexts, and
meanings.
Heidegger rejects the Cartesian notion of the self as a
detached, thinking subject that stands apart from the
world. Instead, he argues that Dasein (the being who
asks about Being) is inseparable from the world it
inhabits. Being-in-the-World is not just about being
physically located in a space; it is about being
inherently involved with the world. This means that our
existence is always tied to the contexts, practices, and
social norms that give our lives meaning.
The world Heidegger talks about is not just a collection
of physical objects but a web of significance. For
Dasein, the world is a meaningful structure in which
everything has relevance and purpose in relation to
other things. For example, a hammer is not just a tool;
it is meaningful within the context of building, crafting,
or working. This network of meanings is what
constitutes the world for Dasein.
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Being-in-the-World implies an active engagement
rather than passive presence. Dasein is always already
involved in the world, dealing with things, interacting
with others, and navigating various situations. This
engagement is practical and pre-reflective; we do not
first think about the world and then act
—
we are
always already acting within it. Heidegger refers to this
as care (Sorge), which denotes the way Dasein is
concerned with and takes responsibility for its
existence and the world it inhabits.
Being-in-the-World also includes Being-with (Mitsein),
which refers to the inherently social nature of human
existence. Dasein does not exist in isolation but is
always with others, even when physically alone. This
Being-with shapes how Dasein understands itself and
the world, as it is always influenced by the presence
and expectations of others. The social world, or das
Man (the "they"), plays a significant role in how Dasein
navigates its existence, often leading to inauthentic
modes of being where one conforms to societal norms
rather than living authentically [8].
Heidegger’s concept of Being
-in-the-World reshapes
how we understand existence. It emphasizes that our
existence is not a detached, intellectual exercise but a
lived, embodied experience deeply intertwined with
the world around us. This existential understanding is
pre-theoretical, meaning that it is not derived from
abstract reasoning but from our everyday, practical
dealings with the world.
Heidegger introduces the idea of worldhood to
describe the structure of the world as it is experienced
by Dasein. Worldhood is what makes the world
intelligible, allowing us to navigate it meaningfully. It
encompasses the totality of relations, significances,
and practices that define our environment. This
concept shifts the focus from the objective
characteristics of things to their relational and
functional roles within a broader context.
Heidegger’s exploration of Being
-in-the-World also
touches on the themes of authenticity and
inauthenticity. Inauthentic existence occurs when
Dasein loses itself in the everyday routines and social
conventions dictated by das Man ("the they"),
becoming absorbed in the world without questioning
its own Being. Authentic existence, on the other hand,
involves a conscious awareness of one’s Being
-in-the-
World and a deliberate effort to live in a way that is true
to oneself, rather than merely conforming to external
expectations. Being-in-the-World is a foundational
concept
in
Heidegger’s
existential
ontology,
encapsulating his view that human existence is
inherently relational, situated, and engaged. It
challenges traditional philosophical distinctions
between subject and object, mind and div, and
individual and world, offering a more integrated
understanding of existence. By emphasizing the
practical, social, and contextual
aspects of Dasein’s
existence, Heidegger provides a framework for
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understanding how we navigate and make sense of our
lives [1].
Another crucial aspect of Heidegger's analysis is the
connection between Being and time. Heidegger argues
that the understanding of Being is inherently tied to
time. Dasein’s existence is temporal, meaning that it is
always situated within the flow of time
—
past, present,
and future. This temporality is not just a backdrop to
existence but is fundamental to the way Dasein
understands and relates to Being. The finitude of
human existence
—
awareness of death, for example
—
shapes how Dasein experiences the world and its own
Being. In Martin Heidegger’s philosophy, the
relationship between temporality and Being is central
to understanding his existential ontology. Heidegger
argues that time is not merely a sequence of moments
or a backdrop against which events unfold; rather,
temporality is the very structure of Being itself. This
idea is most fully developed in his seminal work Being
and Time (Sein und Zeit), where he explores how
human existence (Dasein) is fundamentally temporal
and how this temporality shapes our understanding of
Being [6].
Heidegger contends that Being can only be understood
through the lens of time. He introduces the concept of
temporality (Temporalität) as the "horizon" within
which the question of Being becomes intelligible. This
means that our understanding of what it means to be
is intrinsically linked to our experience of time. For
Heidegger, time is not something external to Dasein;
rather, Dasein is time. Dasein’s way of being is
temporal, meaning that its existence is always oriented
towards the past, present, and future.
The Three Dimensions of Temporality Heidegger
describes temporality through the concept of ekstasis,
which refers to the "standing out" of Dasein into the
different dimensions of time. He identifies three
fundamental dimensions of temporality:
This dimension is about Dasein’s capacity to project
itself into possibilities and anticipate what is to come.
The future is not just a point ahead in time but the
space of possibilities within which Dasein makes
choices and shapes its existence. Heidegger
emphasizes that Dasein is always oriented toward the
future because it is always in the process of becoming,
of realizing potentialities.
The past represents the dimension of Dasein’s
facticity
—
its "thrownness" into a particular situation
that it did not choose. The past is not merely what has
happened, but it continues to shape the present.
Dasein carries its history with it, and this history
influences how it understands itself and its
possibilities.
The present, for Heidegger, is the realm of Dasein’s
immediate experience and involvement in the world.
However, Heidegger often portrays the present as the
dimension where Dasein can become absorbed in the
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distractions of everyday life, losing sight of its
authentic potentialities. This absorption in the present
is what he calls "fallenness," where Dasein becomes
caught up in the routines and social conventions that
can obscure its deeper possibilities [3].
Heidegger’s concept of temporality is closely tied to his
notions of authenticity and inauthenticity. Inauthentic
existence occurs when Dasein becomes absorbed in
the present, losing itself in the everyday concerns
dictated by society (das Man). In this mode, Dasein is
disconnected from its own future possibilities and fails
to confront its past meaningfully.
Authentic existence, on the other hand, involves an
awareness of the full scope of temporality. In
authenticity, Dasein acknowledges its finitude
—
its
Being-toward-death
(Sein-zum-Tode)
—
and
understands that its time is limited. This awareness
compels Dasein to take responsibility for its existence,
to live deliberately and meaningfully in light of its past,
present, and future. Authentic Dasein projects itself
into the future possibilities while being grounded in the
past and fully engaging with the present, but without
being consumed by it.
Heidegger also introduces the concept of historicality
(Geschich
tlichkeit), which refers to the way Dasein’s
existence is embedded in a historical context. Dasein is
not only temporal in an individual sense but also in a
collective sense, as it inherits meanings, traditions, and
ways of being from its cultural and historical situation.
This historicality shapes how Dasein interprets its
existence and possibilities. Understanding Being,
therefore, requires understanding the historical
conditions under which Dasein exists [2].
CONCLUSION
Through the exploration of Martin Heidegger’s
concepts
of
Being-in-the-World,
Dasein,
and
temporality, we uncover a profound rethinking of
human
existence
that
challenges
traditional
philosophical paradigms. Heidegger's philosophy
reveals that Being is not a static or abstract concept
but is fundamentally intertwined with time and human
experience. One of the most groundbreaking ideas in
Heidegger's thought is the notion that Being can only
be understood through the lens of temporality. This
challenges the traditional view of time as a mere
sequence of moments and instead positions time as
the very structure within which Dasein experiences
and interprets existence. Heidegger’s concept of
ekstasis
—
the three dimensions of temporality (future,
past, and present)
—
provides a new way of
understanding how we relate to our own existence and
the world around us. Heidegger’s exploration of
authenticity in relation to temporality introduces the
idea that living authentically involves a conscious
engagement with all dimensions of time. This
engagement allows Dasein to take ownership of its
existence, acknowledging its historical context
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(historicality) while projecting itself into the future.
This insight suggests that authenticity is not merely
about individual choices but is deeply connected to our
temporal and historical situatedness. The idea that
Being-in-the-World involves being embedded in a web
of significance redefines our understanding of the
world. The concept of worldhood as a network of
meanings rather than a collection of objects offers a
new perspective on how we navigate and make sense
of our existence. This understanding shifts the focus
from a detached analysis of objects to a more holistic
view of how things gain meaning within the context of
our lives.
Heidegger’s insights invite a reevaluation of how time
is considered in philosophical inquiries. Rather than
treating time as a backdrop for events or as an abstract
dimension, we might consider time as integral to the
very nature of existence. This could lead to new
approaches in fields such as existential psychology,
where understanding the temporal structure of human
experience could provide deeper insights into issues
like anxiety, purpose, and identity.
The integration of temporality into the understanding
of Being has significant implications for contemporary
philosophy, especially in areas like phenomenology,
hermeneutics, and existentialism. Heidegger’s ideas
challenge us to rethink how we conceptualize
existence, identity, and meaning in a world increasingly
dominated by technological and instrumental thinking.
His critique of modernity, particularly the reduction of
Being to mere resources within technological
enframing, remains relevant in today’s discussions on
technology, ecology, and ethics.
Heidegger’s concepts of authenticity and Being
-
toward-death suggest practical ways to approach life
with greater awareness and intentionality. By
recognizing the temporal nature of our existence, we
can live more authentically, making conscious choices
that reflect our true values and potentialities rather
than merely conforming to societal expectations. This
could lead to more fulfilling and meaningful lives, both
on an individual and collective level.
Heidegger’s exploration of temporality and Bei
ng
offers a transformative understanding of human
existence. By framing Being within the context of time,
Heidegger provides a new way to think about our
relationships with ourselves, others, and the world. His
philosophy challenges us to consider the temporal and
historical dimensions of our lives, encouraging a more
authentic and engaged way of being. These insights
not only deepen our philosophical understanding but
also offer practical guidance for living more
intentionally in a complex and rapidly changing world.
REFERENCES
1.
Heidegger, Martin. Being and Time. Translated by
John Macquarrie and Edward Robinson. Harper &
Row, 1962. - 589 pages.
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2.
Heidegger, Martin. Introduction to Metaphysics.
Translated by Gregory Fried and Richard Polt. Yale
University Press, 2000. - 304 pages.
3.
Dreyfus,
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