Heidegger's Philosophy of Life: Metamorphosis: The Reality of Existence and Sublimation of Life (Volume 4): 蛻變：生命存在與昇華的實相（國際英文版：卷四）

By Shan Tung Chang and 張善通

 Nowadays, you and I are in the midst of AI, big data, multimedia, gossip, rumors, materialistic desires, and the great trend of the times.In the midst of the confusion and material satisfaction caused by complicated and novel things, have you ever thought about examining life with a reflective attitude and taking a careful and quiet look a

• Language: English
• Publisher: EHGBooks
• Release date: Feb 1, 2023
• ISBN: 9781647842710

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Table of Contents

Table of Contents

Preface

Part 1. The Interpretation of the Profound Truths of Death

Chapter 1 Introduction

Section 1: Heidegger's Philosophical Thought

01. The dullness of life

02. Inquiring about the existence of the fundamental properties of things themselves

03. Time is the field of existence

04. The relationship between function and action

Section 2: Scope and Focus of the Study

Section 3: Exploration and Research Steps

Chapter 2: Phenomenology and Existentialism

Section 1: Early Phenomenology /Interpretation of Actuality

Section 2: Existence and Time

1. Exploring the Interest of Existential Referral

2. Analytical Explanation of Experience or Actual Existence

Section 3: The Fundamentals of Behavior and Self-Consciousness

1. A New Way to Sustain the Occupation of Time or Space

2. The flow of the past, present and future of this being (Dasein)

Chapter 3: The Analysis of Dasein Existence in the World

Section 1: The meaning of Dasein in the world

1. (Dasein) There are three distinctive properties of being in the world.

2. The structure of the link between human existence in the world: existence and being in the world

Section 2: An Analysis of Dasein's Survival in General

2. Dasein is the sole existence of the self

3. The special behavior or psychological characteristics of existence (Dasein)

4. The Dasein way of being.

5. The existence of Dasein has always had an identity of self.

Section 3: The Meaning of the Sum of All Things in Nature and Human Society

1. Instinctive reactions do not involve rational cognition.

2. Different devices point to each other and constitute the overall meaning.

Section 4: The Existence of a Style of Self-Perspective Apprehension and Development of Judgment

1. Knowledge Acquired Prior to Experience and Beyond the Realm of Conceptual Thinking

2. External sensory impressions and knowledge and rational qualities

3. The real feeling from the heart

4. Noteworthy changes or movements in the current development pattern

Chapter 4: Analysis of Dasein non-self-existence

Section 1: The common existence of a third person other than myself, and the common everyday existence

Section 2: Everyday Life and 'Dasein'

1. The degree of difference between things.

2. Not daring to resist external pressure and reluctantly obeying.

3. There is no difference in weight or quantity.

4. a daily state of equal weight and importance

Section 3: Dasein is in a bad situation such as bad luck

Chapter 5: An existential view of the end of life

Section 1: Confusion, descent, and fear are expressed in three aspects of non-self.

1. Gossip, language is the sound used to express feelings.

2. Curiosity is an interest in something new that you do not understand

3. Ambiguous Uncertain words, opinions or propositions

Section 2 : Death constitutes the indispensable wholeness of life

1. a distinctive style.

2. Not simple and complex.

3. Arrangement and composition of related elements into a whole

4. a process or state that can be maintained for a long time

Section 3: The true nature evoked by the unwavering will

1. the innate moral consciousness and blame of man

2. The unwavering will

3. Awakening to the meaning of life's existence

Chapter 6: The Interpretation of the Profound Truth of Death

Section 1: The experience of death of others cannot be replaced by one's own experience

Section 2: The overall structure of death and existence

Section 3: The concept of non-self-death

Section 4: The Self's Concept of Death

Part 2: The Turn of the Screw: The Rejection of Being and Time

Chapter 7: Changes in the Thought Processes of the 1930s

Section 1. Analysis of truth and detailed explanation of change in the context

Section 2: From Time to Space: The Realm of Existence as it is.

Section 3: Correcting or changing the direction of development of metaphysics or the current situation

Section 4: The beginning leads to the direction of the frontier of development and another beginning

1. Defects of the First Beginning Leading to Development

2. The History of Realism

3. Returning to the lineage of Socratic thinking

4. A way of thinking that leaps and bounds

Chapter 8: Analytical Consideration of the Fundamental Question of the Existence of Life as a History of Existence

Section 1: The Creation of a New World of Significance

1. The ideology of something significant and the history of existence

2. Philosophy transforms existence into language by substitution

3. Speech is the expression of being and being in the world, and language is where existence itself is displayed.

Section 2: A period of time in the different development of the history of existence

Section 3: The History of Existence and the Methods and Principles of Problem Solving

Chapter 9: Detailed explanation, criticism and judgment of technology

Section 1: Determining the Causal Interpretation of the Connection between Natural Science and Technology

Section 2: Other ways of understanding the obscured world

Section 3: Technology as the basic conceptual structure of a "framework

Section 4: Technology as the basic conceptual structure of "frames

Section 5: The possibility of changing the relationship between human beings and technology

Chapter 10: Meditations on the Existence of Life in Art and Poetry

Section 1: Truth and the activity of containing technique and thought and its production

Section 2: Hölderlin as Fate and Fate of Life Experience

Section 3: Hölderlin's Predestination and Fate as Life Experience

Section 4: The Linguistic Expression of Hölderlin's Line of Thought

Chapter 11: Understanding the relationship between human beings and existence at close range

Section 1: The Fundamental Attributes Inherent in Man

Section 2: Return to the Home of the Common Life

Section 3: The four-dimensional body that can only be discovered through logical reasoning.

Section 4: Language as a home for the objective world independent of consciousness

Chapter 12: Late Heidegger's Turn

Section 1: The search for the interpretation of "being as being (being as existence)

Section 2: Expanding the horizon of the intersection of heaven and earth.

Section 3: The Origin of Heidegger's View of Time

Section 4: The Fundamentals of the Spatio-Temporal Dimension of Life Existence: Temporality

Chapter 13: Reflections on the Philosophy of Life after the turning point

Section 1: The Meaning of Life Existence and Heidegger's Solution

Section 2: Heidegger's search for the right direction of the clearing in the forest

1. Breakthrough in Existentialism

2. Deep Thought and Hermeneutic Identity in Discursive Theology

3. From being to 'existence', to 'being', and then to 'nothing'

4. Knowledge and language issues derived from the practice of "emptiness

5. Time and Death in Life

6. Truth, Thought, and Poetry

Section 3: Reflection on the Meaning of Existence.

Reference Source

Abstract

Preface

The German philosopher Martin Heidegger (German: Martin Heidegger) has devoted his life to focusing on the Western morality, customs, habits, culture, thought, art, and institutions that have been handed down through history and generations, and other inertial ways of thinking.

In particular, the history of philosophy concerning the existence of human life itself, the existence of social behavior bias cognition, to the end of the nineteenth century, advocating the subject first [conceptualists] and advocating the object independent existence [realists].

The conceptualists, who advocated the primacy of the subject, and the realists, who advocated the independent existence of the object, were confronted with each other's holistic, fundamental, and critical inquiry into the real world and human beings.

According to Husserl, the way out of the self-contradiction and fetters of speech and behavior is to be found in the fundamental properties inherent in things themselves, that is, in all objects or phenomena that exist objectively in nature itself.

Instead of seeking a solution based on our own perceptions or inertial thinking, we are not seeking a realistic situation, but a preconceived and preconceived notion.

From Husserl's philosophical standpoint, phenomenology is a discipline that attempts to describe what we experience without any preconceptions or assumptions that might sway us.

Husserl is quite certain that a philosophy that studies the universe, the principles and principles of life, should not make a holistic, fundamental and critical inquiry into the reality of the whole, of the real world and of man.

The discipline of analytic reflection on fundamental questions of life, knowledge, and values must turn to a purely existential description of life itself (William Barrett, 2001).

For Husserl, phenomenology is a reflexive study of the nature of consciousness as experience from a first-person perspective. It advocates not to reduce one thing to another, or to explain one thing to another.

Rather, the intuitive experience of a phenomenon is the point of origin of its nature, and we try to extract from it the essential characteristics of the experience and the nature of what we experience.

When Heidegger accepts Husserl's definition of phenomenology as a generalization of the essential features of any possible experience, he is defining phenomenology.

However, he disagrees with Husserl that when he encountered the problem of being, he did not insist on the phenomenological approach and did not analyze being in the context of life itself, but reduced being to the activity of consciousness, thus failing to learn from the experience of life and committing the same mistake of metaphysics again.

He points out that the content of philosophical research should put ontology in the first place; as for the method of philosophical research, it should adopt an explanatory approach to interpret the meaning of existence of life existence itself, and to interpret the structure of existence of human life existence itself.

Heidegger traces the Greek etymology of phenomenology to pheinomenon and logos, with pheinomenon meaning something that expresses itself and logos expressing a kind of revealing or showing, that is, making something's nature visible.

This means: to make something appear as it is. For Heidegger, the meaning of phenomenology is to try to make things speak for themselves.

It is only by not applying our preconceived narrow conceptions that things reveal themselves to us. The essence of true understanding lies in the power of things to make them visible.

Thus, in 1927, his first major work, Being and Time, was published, which laid the foundation for the direction and motivation of the development of fundamental existential philosophical thinking. Heidegger's philosophical critique and analysis attempted to develop a new understanding of man and the world.

Thus, Heidegger's Being and Time was published in the Annals of Philosophical and Phenomenological Research, edited by Husserl.

In contrast, in the turnaround 30 years later, in works such as The Road in the Woods (1950) and Toward the Path of Language (1959), Heidegger subsequently underwent a dramatic change not only in his thinking, but also in his approach and style of writing.

He abandoned his rigorous logical thinking and turned to the form of poetry to criticize the rational, subjective, and anthropocentric ideas of European beliefs or behaviors (folk customs) that had been passed down in a group or society with symbolic or special meaning, and established his own philosophical style of interpreting the existence of life and existence itself.

Based on the above-mentioned view, Heidegger not only understands the concept of science and technology as a tool used to achieve the end, but also tries to use the concept of phenomenology to interpret the method of forming new things out of all the existing objects or phenomena that exist objectively in nature, or changing the functions and properties of all the existing objects or phenomena that exist objectively in nature.

For example, through scientific technology, we as individuals use our senses, perceptions, thinking, memory and other mental activities to make a radical change in our understanding of the world and our comprehensive awareness and knowledge of changes in people, events and things in the environment.

Therefore, according to his viewpoint, we will view the earth from the practical perspective that human beings consciously work for the realization of certain ideals or the achievement of certain purposes in the use of science and technology.

Due to the global spread of science and technology and the unrestrained use of certain means, people or things are consciously working to realize certain ideals or achieve certain goals, and the psychological state of using and plundering natural resources.

From Heidegger's observation that people try to use all the objects or phenomena that exist objectively in nature to form new things, or to change the functions and properties of all the objects or phenomena that exist objectively in nature, we can see that in the scientific and technological

He also sees the never-ending and irresistible danger of human nature's conscious efforts to realize a certain ideal or to achieve a certain purpose (hidden in the substance of greed within things).

At the same time, Heidegger argues that the existence of life itself, in the Western disciplinary tradition of analytic thinking and reflection on fundamental questions of life, knowledge, and value, has always been regarded as the eternal nature behind all objects or phenomena that exist objectively in nature, unrelated to time.

He intends to show by the title of his book that existence is temporal. He believes that the mainstream of Western philosophy, with Descartes as the main subject and nature as the object, measures nature with a subject-object dichotomy, and manipulates and conquers nature as the highest end and means.

This way of thinking about the existence of existence itself as an eternal state of being, an objective entity that is outside of the body, present in front of the eyes, and observable, is a misunderstanding of the existence of existence itself, which is hidden within all objects or phenomena that exist objectively in the natural world.

Therefore, art, according to Heidegger's philosophical position, is the antithesis of the way people use existing objects or phenomena in nature to form new things, or to change the functions and properties of existing things.

And from the end of the 1930s onwards, based on the poems of Hölderlin, he perceived an alternative way of relating to the purely technical world.

In his later writings after 1950, he became more intensely concerned with linguistic issues. The rich connections that grow out of history can avoid the impression of a monotonous stereotype of metaphysics. As he made logical inferential summaries of natural and social phenomena based on existing empirical knowledge, experience, facts, laws, cognition, and tested hypotheses, through generalization and deductive reasoning, etc., he took original thinking as the starting point.

Taking original thinking as the starting point, Heidegger opposes the subject/object dichotomy. He believes that only a part of one's life-world can become an object in opposition to him, and that an individual must take the reality of his own existence as the reference point and use his own life-world as the field of view to define a being in order to obtain the correct knowledge of that object.

Heidegger tries to decenter, not to think of man as the center of the world, because the human subject is subordinate to the world, and the world exists before man knows any entity, and the world and understanding

The world and understanding are only components of the ontology of being, which exists in itself, and man must take his living world as a background and see the objective world as a structure within his "living world.

Moreover, Heidegger believes that man is in a personal connection that the world consciously strives for in order to realize a certain ideal or to achieve a certain purpose, a connection of a certain nature between man and man or man and things, and also a connection of the whole state of interaction and mutual influence between man and things, called the "four-dimensional body.

Man should be in the orbit of the total universe that he consciously strives for in order to realize a certain ideal or to achieve a certain purpose, as a passing visitor who is going to die, but only to live temporarily and to cherish it, not to manipulate it (the earth).

Part 1. The Interpretation of the Profound Truths of Death

Chapter 1 Introduction

The English word philosophy (Latin: philosophia) is derived from the ancient Greek word φιλοσοφία, sometimes translated as friend of wisdom, and is a study of the highest principles of all things in the universe through human consciousness, meditation and reason.

It is a basic science that explores the most primitive knowledge and a cosmology with a rigorous and difficult logic system. It studies the nature of the universe, the evolutionary course of everything in the universe, the position of human beings in the universe, and so on; some of the most primitive and basic questions about the meaning of life in the universe.

In other words: the task of philosophy is to restore the principles and principles of the real world to the most initial level of grasp, to integrate the many into one or to distinguish one into many, between one and many causal things, the principles and principles of the state of interaction and mutual influence.

Clearly express the principles of system construction, such a system of principles of the orbit of the universe, only applicable to the interpretation of the world between things, the interaction, the state of mutual influence, or guide the practice of research analysis or criticism of problems, things, etc., based on the position.

The German philosopher Martin Heidegger devoted his life to critiquing or refuting what is considered to be deviant and erroneous ideas in the history of Western philosophy.

In the philosophical study of the universe, the principles and principles of life have two meanings: first, the judgment of the correctness or incorrectness of the basic assumptions of a doctrine. Second, a judgment on the limits of our ability to know.

He tried to develop a kind of interconnection between people, between people and things, and between things, and to explain known facts and principles and principles in his own words, texts or other symbols. In 1927, his first major work, Being and Time, was published, and it laid the foundation for the goal of fundamental existential philosophical endeavor.

From the mid-1930s onward, Heidegger began to provide a systematic interpretation of the history of Western philosophy. He studied the writings of major philosophers from phenomenological, hermeneutic, and existential perspectives, and attempted to bring out the unconsidered premises and prejudices in these writings.

According to Heidegger, all philosophical blueprints to date have been unidirectional in their analysis of world relations, in the direction of following a vein or lineage, a unidirectional intensity which, in his view, discusses the common focus of all objects or phenomena that exist objectively in nature, and the properties of this common focus.

The study of all human activities touches people, things, and objects, including the signs of supramaterial, supersensory, or supra-present objects.

This understanding of the true nature of the world, according to Heidegger, has reached its peak in the modern scientific technique of using a certain object as the scope of study, and seeking unity and certainty of objective laws and truths based on experiment and logical reasoning.

As Heidegger usually did, he understood the concept of scientific 'technique' not only as a kind of neutrality but also as a position on which to base his research analysis or criticism of problems and things.

'Scientific technology' is the use of scientific techniques, such as systems, organizational methodologies, techniques, etc., by human beings with respect to machines, hardware, or man-made artifacts.

He tries to highlight the fact that it is a means to obtain unified and exact objective laws and truth techniques through experiments and logical reasoning with a certain object as the scope of study, and it is also a comprehensive awareness and understanding of the world and the changes of people, events and things in the environment through the use of mental activities such as sensation, perception, thinking, and memory, which will also bring about a radical change to the world.

We look at the earth from the perspective of practical use value. The ability to recognize the environment and the self, and the clarity of cognition.

It is the act of knowing and recognizing a subject, the act of knowing with certainty, and the potential ability to use evolved subjects for specific purposes, the shape of a group of people linked by common interests, or the combination of like-minded people into an organization or group, that makes people believe that science and technology is the decisive force in the evolution of society.

Since early man created and used technology to solve his basic needs. Current technology, however, is designed to satisfy a wider range of needs and desires, and requires a vast social structure to support its global spread and unrestrained use of natural resources.

Therefore, Heidegger believed that the existence of science and technology depends on the need for people to consciously determine their purpose, to regulate their actions according to that purpose, to overcome difficulties, to achieve predetermined goals, and to see in human nature the irresistible danger of greed and unscrupulousness in order to satisfy its needs.

He saw mental art as the antithesis of human experience or knowledge accumulated in the process of manual or mechanical manipulation, and from the end of the thirties he appreciated, according to the poetic nature of Hölderlin, the alternative to the purely human use of machines, hardware or artificial vessels, but which can also encompass broader structures, such as systems, organizational methodologies and skillful worlds, ways of relating.

A rhythmic and rhyming, expressive, and structurally diverse genre of language and literature, used to reflect life and express emotions, grows out of history, rich in associations, can avoid limiting all facts to the sensory, experiential sphere, and attempt to explain everything metaphysically on the basis of empirical facts.

In his later writings after 1950, he turned more strongly to poetic language, focusing on the question of the existence of self-life itself. Heidegger tried to decenter, not to think in terms of man as the center of the world, but to see man as being in a holistic connection of the world, a connection he called the four-dimensional body.

One should live in the world of the dying guest, as a visitor to Time and Existence, and be grateful for it, rather than manipulating it in order to realize some ideal or achieve some goal.

He was widely accepted at that time for his logical conclusion of natural and social phenomena through generalization and deductive reasoning based on original empirical knowledge, experience, facts, laws, cognition, and tested hypotheses.

Heidegger became one of the most influential philosophers of the twentieth century, although the content of his work was also widely debated. In particular, his involvement with the Nazis has been the subject of rivalry and debate to this day.

Section 1: Heidegger's Philosophical Thought

The German philosopher Martin Heidegger (1889-1976) was an outstanding and above-average philosopher of the twentieth century. His thought penetrated into every sphere of academic thought or social activity.

His interplay of ontology, the existence of this and the existence of Dasein, makes him one of the founders of Existentialism, even if he argues that Dasein cannot be reduced to the subjective immanence of the free human will referred to in the early writings of Jean-Paul Sartre.

His conception inspires much, by the human use of reason and knowledge to think and discern. Rather than working on the basis of preconceptions, prejudices, emotions or preferences, or even distortion of facts or emotional impulses due to interests or pressures, he explored the highest principles of everything in the universe with impartiality and justice.

In Eastern philosophy, apart from the meaning of the above-mentioned mental state of consciously striving for the realization of a certain ideal or the achievement of a certain purpose, it also includes the norms and guidelines of how to conduct oneself appropriately in order to realize the common life of human beings through practical behavior.

For example, his ideas are used extensively in Schart's Being and Nothingness. His writings were adopted in Germany, France, Japan, and elsewhere, and even in North America in the 1970s, were still followed by many people who relied on common interests or beliefs to carry out specific tasks or follow specific standards in pursuit of common organizational goals.

Heidegger points out that Western philosophy, since Plato, has misunderstood the meaning of existence, that is, it has studied the seriousness of individual states of existence in a one-sided way. It is a one-sided study of the seriousness of individual states of existence, a judgment of things based entirely on one's own perceptions or ideas, without trying to fit the actual situation.

For example, problems that are sufficient for study and discussion or that have yet to be solved, without examining the question of the meaning of the existence of self-existence itself, or of the meaning of the existence of life as a whole.

In other words, Heidegger did not believe that the crux of all the questions of inquiry into existence, or the controversy, lay in individual beings/entities and their nature.

For Heidegger's philosophical point of view, a more plausible approach to existence is to separate things, phenomena, and concepts into categories, and to isolate the essence and the substance hidden within things.

At the same time, it is important for the enrichment of people's spiritual life, the renewal of people's ideas and concepts, the elimination of superstition, etc. It is already possible to understand the basis of the existence of existence itself, or to contribute to the development of all objects or phenomena that exist objectively in nature, and the essence of existence according to the unchanging laws of reason and law.

Without this understanding of the original fundamental properties of all objects or phenomena that exist objectively in nature, the basis behind their manifestation cannot be established.

01. The dullness of life

But Heidegger's philosophical thinking is that philosophers have for ages judged things according to their own perceptions or ideas, without seeking to conform to the actual situation, and have used them to draw conclusions from other theories by logical deduction based on known definitions or concepts, and have applied those theories everywhere by mistake, eventually confusing our understanding of the existence of Being and of the existence of human life itself.

Therefore, the theme of Heidegger's book published in 1927 is the interpretation of the problem of the meaning of existence (die Frage nach dem Sinn von Sein).

This question has been opened up in the Dialogues of the ancient Greek philosopher Plato, who opens the book with a mutual statement of opinion or argument on something, and Heidegger begins his book with the words of Plato: "For when you use the exact or systematic elaboration of 'seiend', it has been clear to us for a long time what you intend.

We used to believe that we had understood the existence of existence itself, but now we are at a loss and feel confused to judge or to know what to do with it.

According to Heidegger's philosophical thinking, after 2,000 years, the question of the existence of the ego-being itself is still on hold and unresolved: "How do we use the term 'being' to convey to others, by means of words or actions, the thoughts in our minds, so that others may know what the being itself means, when we thought we had a definite answer today? Do we think we have a definite answer today?

In fact, there isn't. So there is an absolute need to approach things in the following way, that is, to ask again the question of the meaning of 'being'.

02. Inquiring about the existence of the fundamental properties of things themselves

Heidegger asks about existence. When he asks about the consciousness of existence in words or other signals, he presupposes that a concept, that is, the world, is not a broad and vague group of concepts that cannot be experienced concretely without a priori forms, processed sensory experiences.

For example, when you drink a drink that you have never drunk before, you feel that the taste of the drink is different from the taste of all the drinks you have drunk before. Rather, there is a variety of meaningful associations (sinnhafte Bezüge) in it.

When you know that the drink is called Coke, and you know that the taste is sweet with gas, then your feeling becomes a sweetness with gas. This form of thought, which reflects the nature of things, is formed by your a priori form processing this miscellany.

The a priori form is like a mold, and the miscellany is like iron water, and when iron water is poured into the mold, it forms something with a fixed shape. Then the feeling is that "the multiplicity of existence has a structure, and in its multiplicity (Mannigfaltigkeit) there is still a unity (Einheitlichkeit).

For example, between the mirror and the image, there is an event that is the result of a combination of many causes, and the causes all occurred at an earlier point in time, and the event can become a linguistic ideology of other events, or other signals that indicate the content of the connection, but how to understand this relationship, which is between a series of factors and a phenomenon?

That is, how do we analyze, from a given horizon, the context or the structure of such things as the existence of existence itself?

03. Time is the field of existence

In the past, many famous philosophers have discussed the problems derived from time, such as Kant's theoretical view and refutation of time: Kant was a philosopher who combined rationality and empiricism, and had a certain influence on the later German thought.

According to Kant's Philosophical Problems in Contemporary Physics, the viewpoint on time can be seen that the theory of time should not violate the law of cause and effect, that is, the sequence of time must be carried out in the form of analysis, synthesis, judgment, reasoning and other cognitive activities on the basis of appearances and concepts by human beings, in order to be considered in line with the logical thinking of philosophy.

Why has time become a major problem in philosophy? Apart from the fact that philosophers have questioned the existence of time, theories about it also violate the most basic theoretical logic of philosophy - the law of cause and effect.

Einstein can be regarded as the scientist who made the greatest contribution to the study of chronology, which proposes that time and space coexist, and that both space and time are flexible, and that time is relative and not absolute.

These points are the premise of the current scientific research on time, but this systematic and organized law or argument violates the law of cause and effect.

For example, the theory that the speed of light can be surpassed by time, which is generalized from the actual verification or deduced from the concept.

In other words, the cause and the effect are reversed, and the effect appears first, that is, the present, and then the cause, because our appearance is the result, and the past is the cause of the present. If we believe that we can go back to the past, we are violating the law of cause and effect.

Therefore, if we follow the most basic philosophical principles, relativism is not valid. This is coupled with Einstein's view that space-time (time and space) is only a framework of perception, based on what one can perceive, and a theory with systematic, organized laws or arguments, i.e., there is no reality.

Heidegger's answer is: "Time is this field of view from which we can interpret known facts and principles and principles in our own words, texts or other symbols, such as existence itself.

According to Heidegger, time is considered to have a great value and influence on the nature of existence, and so far in all the doctrines of worldview, which are generalized and summarized in [natural knowledge] and [social knowledge], it is also the temporal relation between one event and a second event.

The latter event is considered to be the result of the time of the former event. The whole contains certain qualities that the parts do not have, so that understanding the whole requires an understanding of the interrelationships between the parts in addition to the parts.

Subjective biased cognition refers to the mental activity of an unselected individual who reacts to only one or some of the many stimuli in a situation, and thus obtains a cognitive experience.

As subjectivity is not usually the focus of philosophical discourse, different sources have given various vague definitions. However, it is related to the concepts of consciousness, agency, personality, philosophy of mind, reality, and truth.

We will also notice that each part of the whole is interdependent, and that when one part changes in time, the other parts are also affected, thus making the whole more structured than the sum of the parts, and that the main factors affecting attention are the motivation or needs of the individual, the characteristics of the stimulus itself, etc.

In order to avoid these deep misunderstandings, Heidegger believes that philosophical inquiry should be pursued in a new way, retracing philosophical records and interpretations as a series of footprints of human activities, historical events, step by step.

It is possible that time does not exist, because it is something that humans conceive for their own convenience, for their daily life, but it is not certain that cosmology is actually a human conception of time, or that it really corresponds exactly to what we think of as time.

But it is possible that time does exist, because without it, there would be no concept of past, present, or future, and so the entire universe, and even the space outside of it, is moving with time.

This concept is very complex, which is why Augustine said in his Confessions, "If no one asks me what time is, I know it; but if someone asks, I do not know. Time is subjective, and there is no real distinction between past, present, and future.

If there is no real distinction between them, but there is indeed the essence of existence itself, time cannot exist, but only becomes a real object, or the illusion of a whole of things with real content.

It is also explained as a way of inquiry, not just as a specific, specialized body of knowledge: time is just a term to facilitate human communication, and the earth, the globe where real human beings live today, is more spatially oriented, and there is no such thing as time.

Perhaps, in general, an individual's mental activities such as sensation, perception, thinking, memory, etc., the comprehensive awareness and understanding of his or her physical and mental state and the changes of people, things and objects in the environment, can only be called a process in a space, and there is no concept of absolute or relative time in space.

If something does not have a cause but has a direct effect, the law of cause and effect is not an eternal law. Even though the law of cause and effect is one of the most objective ways to analyze things today, it still cannot fully explain all phenomena.

From a religious standpoint, from a theological point of view, everything in the world was created by a God of absolute truth, so the cause of our existence should be God. The Bible says, God is eternal, that is, God has no cause and no effect, but applying the law of cause and effect, this is unreasonable and a logical paradox.

Similarly, the Big Bang is scientifically explored by a point (cosmic singularity) to release energy, but where did this point come from? Why is there a point in a space for no reason, and the cause of this point has not yet been found.

The most important thing is that there is already a contradiction between cause and effect in the very conception of time when human beings use their senses, perception, thinking, memory and other mental activities to perceive and understand their physical and mental states and the changes of people, events and things in the environment.

"The time that has passed is called the past, but how does the past exist (it has passed), and the time that has not yet arrived is called the future, but how does the future exist (it has not yet arrived).

Augustine said so in his Confessions. Einstein famously said: Time is only a strong illusion. Many philosophers, and even scientists, have argued against the existence of time (the mode of operation of human ideas).

A late 19th-early 20th century British philosopher, McTaggart, J., published an article entitled The Unreality of Time in which he stated that we do not have sufficient evidence to prove the existence of time, and that the theory of time itself There are contradictions in the theory of time itself.

04. The relationship between function and action

From the mid-1930s onward, Heidegger began to provide a systematic interpretation of the history of Western philosophy. He studied it from the phenomenological, hermeneutic, and existential perspectives.

He attempted to present the unthought-out premises and prejudices of these (writings) in a factual way.

But subjectivity is the attribute that distinguishes the subject from the object in European philosophy. How to understand this property more precisely has been debated in philosophy and science.

For example, Heidegger claims that the word being should be understood in the sense that the Western philosophical doctrine of being, in its traditional development, gives a wide variety of descriptions of all objects or phenomena that exist objectively in nature.

This is the answer to the question of things raised by the psychological state of consciously working for the realization of a certain ideal or the attainment of a certain purpose, when human beings judge things according to their own cognition and do not seek to conform to the actual situation, when all activities touch people, things and objects.

However, the question of existence (die Seinsfrage), which is hidden in all objects or phenomena that exist objectively in nature, has never been revealed in this way, let alone the meaning of existence of life itself, i.e., to study the meaning of the interaction between human beings and things that belong to all kinds of actual existing objects or the whole of things that have actual contents. The meaning of the interaction and influence between people and things.

Heidegger criticizes that different definitions of subjectivity are often used together and interchangeably. The term is most often used to explain the factors that influence, inform, and bias people's judgments about truth, or reality.

It is a collection of perceptions, experiences, expectations, personal or cultural understandings and beliefs about external phenomena of a particular subject. The understanding of existence as various existents, which can be portrayed as present (das Vorhandene) in the tense of now (Gegenwart), i.e. in the present.

When the being is seen as a being that exists now (being) (gegenwärtig) only in being itself, it loses all temporal and meaningful connections with the world.

From the complex mental process of seeking or establishing rules and evidence to support or determine a belief, decision, or action, something exists (etwas ist), analyzed and then judged, what something is (was etwas ist) cannot be explained in its own words, texts, or other symbols, as known facts and principles and principles.

In the stipulation that existence itself is being as, for example, entity or substance, being is thought of only in relation to the present: the existing is present (existent) even if it has no relation to the past or the future. Heidegger tries to point out in the course of his research that

For the understanding of being, time is the essential condition, because (in short) it constitutes a field of vision (Verständnishorizont) of understanding, in which things in the world can form meaningful connections with each other.

Thus, for example, a mirror serves to project an image onto the surface of mercury, and to build a solid house for future protection before a storm comes.

The hammer is something other than the existing wood and iron. This can only be understood when the connection between people and people or people and things of a certain nature is analyzed in detail and understood from a certain cognitive point of view along the way, and when the world associated with time is understood in the state of interaction and mutual influence between the whole.

The path chosen by the philosophical tradition to solve the problem of how what something is (was etwas ist) is determined is the der ontologische Reduktionismus, which in Heidegger's view is flawed, when this theory tries to reduce all existence to an original principle (ein Urprinzip) or a being.

This approach, criticized by Heidegger, makes possible an Onto-Theologie, which sets up a supreme being in a linear order of being and equates it with God.

The Relevance of Death and "Existence

However, the nature of existence is a common issue in metaphysics. The Greek philosopher Parmenides, for example, argued for a real, single, unchanging existence, while another philosopher, Heraclitus, argued that all things are new.

The twentieth-century philosopher Martin Heidegger argued that earlier philosophers had focused on the question of the existence of things and neglected the question of existence itself, and therefore needed to return to Parmenides' argument.

The scopological theory in philosophy tries to set out the basic organization of reality. The question of whether or not to exist is a proposition that has been discussed in recent times, especially in relation to the ontological proof of the existence of God.

According to Heidegger, all philosophical blueprints to date are understandings of the unidirectional force of the world, a unidirectional force that he sees as the hallmark of all metaphysics. Existence (the presence or absence of something) has become a contrast to its essence (what something is).

Since existence without essence seems to be blank, philosophers such as Hegel associate it with nothingness. Nihilism represents a negative argument for existence, while the absolute, without any condition, without any restriction, is on the contrary a positive argument.

According to Heidegger, this metaphysical understanding of the world reaches its apogee in modern scientific technology. The concept of scientific technology" he understands not only as a neutral means to an end, but he tries to show that

Through the scientific technique of finding unified and exact objective laws and truths based on experiments and logical reasoning with certain objects as the scope of study, our cognitive ability and clarity of cognition of the environment and self, and our understanding of the world will also change.

As Heidegger's Dasein English be there, if it (he or she) is faced with such a solitary situation, the person adopts a decisive attitude towards the environment and self-cognition, as well as the clarity of cognition, and dares to assume his or her uniqueness and individuality, then the person is said to have entered into an authentic state of existence, and to be aware of this state. and is aware of the meaning of this state.

Authenticity connects the future and the past of the individual and gives continuity to the self. It also requires the acceptance of one's own mortality in relation to one's ability to recognize the environment and the self, as well as the clarity of cognition.

Section 2: Scope and Focus of the Study

Heidegger tries to tell us in his book Existence and Time that man is not a confrontation with the competing tendencies of things, a self that is outside the world without or before experience, but a rationalist thinker who gives the use of the term a priori an appropriate footing.

Descartes and Leibniz, for example, believed that the act of knowing and recognizing a subject in order to know with certainty, and that these knowings have the potential to be used for specific purposes, are obtained by reasoning, not by experience, as evidenced by the necessity of mathematical and logical truth.

Descartes believed that knowledge of oneself (emphatically not of others or other things), or I think therefore I am, is a priori, because Heidegger believed that one does not need to appeal to past experience to affirm the existence of self-life itself. Leibniz distinguished between a priori truths, i.e., rational truths, and posteriori truths, i.e., truths established by experience.

According to Heidegger, Dasein is the experience of daily life, from birth to death, in which the individual uses mental activities such as sensation, perception, thought, and memory to become aware of his or her state of mind and body and the changes of people, events, and objects in the environment, and to understand the world.

Dasein" is the existence of life and death, and when we are born, we are also destined to die.

Heidegger calls this existence to death. This is a unique and pragmatic insight. According to Heidegger, it is when one encounters one's own death that one's true belonging to the being itself, the self of the being, comes to light.

In the state of true belonging, the I of life being itself always takes precedence, even though this I is not the same as a subject in the traditional philosophical sense. If a person is overwhelmed by fear and protects himself by being absent from the crowd or from the anonymous They, das Man, as people usually do, he enters an inauthentic state of existence.

In the state of inauthenticity, they take precedence, and man loses the meaning of his own existence, the existence of life.

In this paper, we focus on the meaning of existence and death in relation to the existence of life itself, existence of life, and existence of life in the existentialism of Dasein.

The object of the study is the relationship between this and Dasein existence and death in Existence and Time. Through an in-depth study of Heidegger's philosophical idea of Dasein, we hope to distinguish between the real nature of Dasein and the real nature of Dasein.

The thing that makes all objectively existing objects or phenomena in nature into things (an entity or substance becomes its root, and it necessarily exists, without which it loses its identity).

And the nominal essence, why is the interrogation of the concept of this is, and is in (Dasein) to the object that becomes objectively existing in nature, all objects or phenomena.

I. Because the nature of Dasein is in its existence, that is, the possibility of its realization. The state of mind in which one consciously strives for the realization of an ideal or the attainment of a certain goal.

The change from the current reality to the future situation will certainly give rise to the question - What will I do? This is care. Care is rooted in the ability to choose its existence, which Heidegger called Dasein".

Existentialism is the study of the concepts of being, existence, generation, and reality. It includes the question of how to group entities into basic categories, and which of these entities exist at the most basic level: what are the qualities of a person? Why is it necessary to call it this being, dasein instead of person?

Second, this attitude or posture is what Heidegger calls the fallingness of this being [fallingness, Verfallen], that is, this being avoids itself and allows itself to sink into the general affairs of daily life experience, floating and sinking with the mundane world.

What is the relationship between this being (Dasein) and the world? What is the relationship between this-being and this-being (Dasein)? What is Heidegger's concept of Verfallen, Falling? Why, in his view, is the quenching of our daily experience of life into a sinful, painful situation?

Since all choices are made in the world, attachment becomes a characteristic of the existence of the being of the being in the world.

eigentliche Existenz (authentic existence) and uneigentliche Existenz (non-existent existence)

（What is the distinction between eigentliche Existenz (inauthentic existence) and eigentliche Existenz (inauthentic existence)? What are the causes? How does it relate to death?

According to Heidegger, death is the negation of life in the real world. It is when one faces death that one stops worrying and worrying about the world and isolates oneself from the trap and becomes a real being. Death is a personal thing, and there is no substitute for it, you can only experience it yourself.

What is it about death that makes people fear it? Since death is inevitable, instead of hiding and avoiding it, we should face it. What should we understand about death? Do different ways of understanding death affect the state of existence?

V. Comparison of Heidegger's pre- and post-philosophical periods-why in his post-1950 essays he is more strongly concerned with language issues.

Language grows out of the richness of its historical associations, avoiding the metaphysical unidirectionality of questions that cannot be answered directly by perception, which is deduced by rational logical reasoning under a priori conditions, and which cannot be contradicted by empirical evidence.

The temporal and spatial nature of this being (Dasein) eventually dies, but it is determined through the habitat of the building as the existence of an ultimate death (die Sterblichen).

Instead of thinking of the individual as the center of the world by using mental activities such as sensation, perception, thinking, and memory, the integrated awareness and knowledge of one's own physical and mental state and the changes of people, things, and objects in the environment, Heidegger thinks that man's cognitive ability and clarity of cognition of the environment and the self are in the overall connection of the world, and he calls this overall connection the four-dimensional body.

Man should live in the world as a dying visitor and cherish it, instead of manipulating the earth, and finally, the ultimate meaning of the unity of the four domains (das Geviert): heaven, earth, God and man is the ultimate meaning of architecture.

According to Heidegger, the individual uses his senses, perceptions, thinking, memory and other mental activities to become aware of and understand his own state of mind and body and the changes of people, events and things in the environment, and must look death in the face and understand the importance of his own life from the confusion and fear of not knowing what to do.

When planning the future for oneself, one must include death. One should not just accept life but refuse to accept death: "Life is like a play, it is not its length but its depth that counts. The same can be said of the French literary scholar, Thomas Tolstoy.

As the French writer Thomas Brown said, "You cannot extend the length of life, but you can grasp its width; you cannot foresee its extension, but you can enrich its content; you cannot grasp its quantity, but you can enhance its quality.

Although we cannot change our life, we can change our outlook on life. Although we cannot change our environment, we can change our state of mind. Everyone has life, but not everyone understands life and even cherishes it. For those who do not know life, life is a punishment for them.

The ancient Roman thinker Seneca said. It is not because things are difficult that we are afraid to do them; it is because we are afraid to do them at all that they become difficult.

"Truth does not make you rich, but it does set your will free. Just as you don't have to worry at all, many of us will never meet the true love you dream of in our lifetime. But we only choose to find someone to keep each other because we are afraid to die alone.

Section 3: Exploration and Research Steps

The outbreak of the First World War stimulated idealistic psychology and philosophers to conduct a comprehensive inquiry into their own thoughts and actions to check for errors.

What is the root of the problem that people make decisions before acting, without being bound by the idea that actions are inherently rational, and that they consider the advantages and disadvantages before acting, thus enabling violence to be exercised?

Existence and Time is a product of this atmosphere, and the question in the book - what is existence? was not only an issue of concern at the time, but also a question that has been closely related to the self (and emphatically not to other people or other things) across the centuries.

In traditional philosophy, it contains, like theology, the reflection of human beings on all objects or phenomena that existed objectively in nature up to now, but that are still not certain by scientific knowledge.

However, it is like the study of objective things and their laws, and the use of specific methods and means to make production effective, convenient, low consumption and high output, in order to promote the rapid development of social economy.It is appealed to human reason, not to authority, whether traditional or revelatory.

When the act of knowing and identifying a subject with certainty, and when such knowledge has the potential to be used for a specific purpose.

This fact or state, which Russell called knowledge, includes knowledge or understanding of a science, art, or technique.

In addition, it also refers to a set of knowledge or a series of information obtained through research, investigation, observation, or experience, all of which are based on experiments and logical reasoning, with a certain object as the scope of study, in order to obtain a unified and definite objective law and truth.

When it involves knowledge that goes beyond the exact act of knowing and identifying a subject in order to be certain, and when such knowledge has the potential to be used for a specific purpose other than dogma, it belongs to theology.

But between theology and science, there is an impersonal domain that is under attack by both sides, and this impersonal domain is philosophy.

Heidegger's question shakes up the discipline of the pragmatist tradition of analytic reflection on the fundamental questions of life, knowledge, and values, and the study of the ways in which things evolve leads him to offer new insights.

He was influenced by Franz Brentano and Bernard Bolzano, who believed that every appearance is a combination of all the things that human beings perceive in this world, and that consciousness is always a reflection of the objective material world by the human mind, a sum of sensations, thoughts, and other mental processes.

At the same time, it also advocates that truth itself, which is beyond time and space and personal absolutes, exists objectively in all objects or phenomena in the natural world, and has a wide range of common qualities, not limited by time and space.

Philosophically, it means that the essence that exists objectively in all objects or phenomena in nature must exist, without which things cannot be established.

It is called phenomenology which proposes the study of an individual's comprehensive awareness and knowledge of the nature of his physical and mental state and the changes of people, events and things in the environment by using mental activities such as sensation, perception, thinking and memory, or describing the fundamentals and laws of a priori and absolute knowledge.

In its most basic form, phenomenology typically includes consciousness, and the content of conscious experience as judgment, perception, and emotion.

Although phenomenological inquiry is scientific (English: science, etymologically Latin scientia meaning knowledge) it is a systematic body of knowledge that accumulates and organizes, and can examine, explanations and predictions about the universe.

It emphasizes the specificity and falsifiability of predictions, which is different from vague philosophy. However, it does not intend to study the cognitive abilities of people in terms of clinical psychology or neuroscience, and the awareness of cognitive clarity of the environment and the self.

Rather, phenomenology identifies the fundamental properties and structures of experience through systematic reflection.

Heidegger offers a systematic interpretation of the history of Western philosophy from the perspective of phenomenology and existentialism, and attempts to point out the unconsidered premises or prejudices of some philosophical discourses.

The great influence of Existence and Time is related to the depth, breadth, and realism of Heidegger's approach to the problem. It is because Heidegger is "revealing the fundamental problems of Western civilization through subversive analysis and internal deconstruction.

By highlighting the originality of this experience, Heidegger replaces the metaphysics of the past with practicality, which only talks about the priority of reason.

Although many phenomenological approaches include various ways of restoring the fundamental nature of persons or things, phenomenology is fundamentally anti-reductionist.

The restoration of the fundamental properties inherent in things is merely a means of better understanding and describing the original workings of consciousness itself, not a means of restoring any phenomenon to its own form, or to its original form.

In other words, when one makes an account of the nature of all objects or phenomena, or concepts, that exist objectively in nature.

Or when one elaborates a structure of the same continuous thing by describing what he actually sees as nothing more than points, lines, surfaces, and appearances, this does not mean that the thing is merely a phenomenon of what is described here, and that there is no other possibility of a substance hidden within the thing.

Thus, these restore the fundamental properties inherent in the thing itself, which determine its nature, appearance and development.

The essence of all objects or phenomena that exist objectively in nature may be hidden, but must be expressed through phenomena, and cannot be known by simple intuition. The ultimate goal of grasping the essence through phenomena is to understand how these different aspects, as experienced by those who experience them, are constituted into all objects or phenomena that actually exist objectively in nature.

In philosophy, an essence (English: Essence) is a property or set of properties that remain forever unchanged, that make an entity or substance its very essence, and that necessarily exist without which it would lose its identity.

Thus, in Heidegger's original period, phenomenology was a direct response to psychologism and physicalism, and to the tradition that defines philosophy as

A holistic, fundamental and critical inquiry into the real world and into man. The true meaning of philosophy is to be a way of inquiry, not just a system of specific, specialized knowledge, an important step forward.

Martin Heidegger modifies Husserl's notion of phenomenology out of Husserl's tendency toward subjectivism.

Unlike Husserl's view of man as constituted by various states of consciousness, Heidegger argues that consciousness is second only to the primacy of the existence of one's being itself (i.e., the mode of being here), which cannot be reduced to the process of knowing activities such as analysis, synthesis, judgment, and reasoning on the basis of appearances and concepts: one's consciousness of the existence of one's being itself, of "being.

From this perspective, the state of mind in which a person uses mental activities such as sensation, perception, thinking, and memory to become aware of and recognize changes in one's physical and mental state and in people, events, and objects in the environment is the effect rather than the determinant of existence.

The latter does not include the ability to recognize the environment and the self, as well as the clarity of cognition, which is hidden in the inner substance of things.

By metamorphosing the sublimation of the present and shifting the focus from consciousness (psychology) to being (ontology), Heidegger reverses the direction of his subsequent phenomenology.

With Heidegger's modification of Husserl's conception of phenomenology, phenomenology became increasingly relevant to psychoanalysis.

Unlike Husserl's special emphasis or emphasis on the importance of the individual's use of sensation, perception, thought, memory, and other mental activities, the comprehensive awareness and description of one's physical and mental state and changes in people, events, and objects in the environment.

This description is fundamentally different from