the ethics of existence
TRANSCRIPT
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The Ethics of Existence
Omar Quinonez
The question concerning Heideggers ethics is by nature an arduous one. It is a question
which triggers philosophical anxiety, a limbo-like experience of being thrown back and forth
between the temptation of building an ethics, and Heideggers own bashing remarks over the
question. Nonetheless, as paradoxical as it may sound, I claim one must disregard Heideggers
own comments referring to an ethical implication of his philosophy and push for the
development of anAuthentic ethics ofDasein. Heideggers terrible public relations image with
regards to his full embracement of the total mobilization of the Nazi movement, not only is a
reason for developing an ethics but a demand that the most influential philosopher of the
twentieth century be given a chance to let Dasein claim its space within the possibilities of the
ethical horizon.
This ethical horizon, I claim, must be derived directly from Heideggers philosophy,from
the existential categories crafted inBeing and Time.A phenomenological look at the existentials
of being reveals that being-in-the-world,Mitda-sein, and care,presuppose an ontological and pre-
thematic understanding of ethics. That Heideggers ethics does not derived from an Inauthentic,
Das man-driven theory of ethics, but rather from an Authentic, resoluteness, and ontological
understanding of being as Being. Even more, I claim that to truly apply Heideggers thought as
an in-the-world-philosophy concerned with everyday life, philosophers need to push even
further, push for the Destruktion of the history of morality so as to generate a genuinely ontic
application of ethics.
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The organic structure of ethics
Heideggers overall philosophical project is rooted in the understanding of being as an in-
the-world entity. That is, that being is always-already related to the world previous to any
theoretical analysis(Heidegger, 2003). Even more, because being is always-already in-the-world
it is impossible to separate the two from each other. It is impossible to divide the world as a
subject/object paradigm, in which theI isthe subject and all other beings are simple objective
unrelated beings(Heidegger, 2003). Rather, the I is always-already in a relationship to the
different beings in the world, a pre-thematic understanding of them,in the sense that whenever
the I uses an object, this object is always already related to it as a being-for-something and never
as a pure objective neutral being.In other words:
The nature that we find in natural products (productive nature) is not to be understood asthat which is just present at hand (objective nature), nor as the power of nature
(primordial nature). It is discovered within the scope of our everyday dealings with theworld (i.e., within the environment) not by means of a bare conceptual cognition but
through that kind of concern which handles things and puts them to use (Foltz, 1995)
Out of this understanding of being and the worldliness of the worldarises a key fundamental
understanding of ontological morality. If we are inseparable from the world we inhabit, and if the
nature of our own being, Dasein, is always constituted by a relationship with the many beings of
the world, then the correct form of ethics that must be erected from Heideggers philosophy has
to be one in which the nature of our being is ontologically related to the beings around it, and by
this it generates organic moral commitments. In other words, being-in-the-world lays down the
axiomatic foundation for an understanding of ethics as something which is inherited in the
ontological relationships ofDasein to the world.
This axiomatic principle of ethics already presupposes moral commitments as organic, as
commitments which arise by themselves according to the parameters set by the manner in which
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relations occur. An example would be particularly helpful. A worker is particularly careful with
the way he treats his tools. He maintains them clean, up-to-date, and in optimal condition. But,
why? He cares about the overall wellbeing of his tools in a way that is incompatible with the
Cartesian understanding. This peculiar concern with the wellbeing of the workers tools
completely contradicts the subject/object division in which objects are simply seen as
mechanical, neutral things, and more specifically, as ontologically separate entities from us. The
reason why the workercares about the wellbeing of his tools, is because he does not perceived
them as that, rather he perceive them asan extension of his own being, as something that if
missing, his own being would be essentially incomplete. Heideggers insight regarding the
hammer inBeing and Time, stating that [t]he less we just stare at the thing called hammer, the
more actively we use it, the more original our relation to it becomes (Heidegger, 2003), points
out that our relation to things in-the-world is not one in which they are alien entities; rather they
are extensions of our beings.
But this phenomenological relation between the worker and his tools presupposes an
understanding of ethics. The worker cares. The worker does not allow his tools to be mistreated,
not because he believes they are conscious beings, but because without his tools a part of him is
missing and cannot operate the way it should, as a worker. He therefore, thinks it is incorrect,
wrong, to mistreat or steal his tools and thinks it is correct to maintain them in optimal condition.
In this way, the worker understands a phenomenological and existential form of ethics as a
phenomenon that is in-the-world, a phenomena that arises out of the pre-thematic relation of
Dasein to its world.
In this same way, I claim,Dasein as a being who dwells in planet Earth, who uses its natural
resources, its climate, and the whole of the surroundings, must also encounter organic moral
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commitments in its relation to the world. To misuse, destroy, and over-exploit, the dwelling
place ofDasein constitutes destroying the tools which allowDasein to be what he is, an in-the-
the-world being. Therefore,Dasein should pre-thematically possess an attitude of organic ethics,
of knowing the ontological relations to its dwelling place, and therefore caring (morally) for the
fate of the beings that inhabit it and share it with it.
Thisexample also points to the fact that the understanding of morality derived from
Heidegger is not similar to that of Kants categorical imperative. It is not something which must
be learned in books and put to practice with hard work, sometimes pain, and strictness. Rather, it
is an existential, a pre-thematic condition that is always-already present in Daseins being-in-the
world. The traditional take on morality, which states that it must be cultivated through hard
work, sometimes culminating in failure, is false. SlavojZizeks take on what it means to believe
further clarifies this position:
You dont believe in facts, to say that I believe in Christ but fuck it I prefer to sin, no youcannot. Belief is by definition existentially engaged . . . Believing in human rights does
not mean that I look around and scientifically analyze people, see that a certain levelthey all have rights and then I believe. No, it is a leap of faith; I posit it as a practical
axiom. (Zizek, 2010)
Zizeks insights point to the idea that believing is not something learned from books, it is
something which is by nature existentially-engaged in-the-world. In the same manner, the
morality that arises out ofDaseins being-in-the-world is a morality that is by definition always-
already in the world as praxis, not theory.Aristotle knew it more than two millenniums ago. In
Nicomachean Ethics, Book II, he stated:
Virtue, then, being of two kinds, intellectual and moral, intellectual virtue in the main
owes both its birth and its growth to teaching (for which reason it requires experience and
time), while moral virtues comes about as a result of habit, hence also its name ethike is
one that is formed by a slight variation from the word ethos (habit). (White, 2005)
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Aristotle here argues that moral virtue, ethics, arises out of the daily living ofDasein as a
being in-the-world. He argues that it is habit, which comes about from practicein-the-world,
what creates an understanding of ethics. The word ethike is composed of the world
ethos (habit) and of the word techne (craft or art). Moral virtue, then, is understood by
Aristotle as the art of habit.Thus, ethics comes from the ground up, born as an organic
phenomenon out ofDaseins fundamental ontology.
There two other existentials of Dasein which shed light into the erection of an
understanding of ethics. Being-with-others is the existential used by Heidegger to explain that
Dasein is always-already in a relation to other beings like it. That is, it is always a social being
that grows in relationships with Daseins-in-the-world. However, Heideggers decision to
separate the two, being-with-things and being-with-others (Daseins), means that there is a strict
difference between them. Due to this, I argue that there is a fundamental hierarchy of existential
ethics in Heideggers thought. The existential moral commitments and its hierarchy is derived
from the way Dasein encounters beings in its ontological relations to the world, organically,
requiring a distinction between beings-as-objects, beings-as-animals, and beings-as-Dasein, to
name some. That is, there are different moral commitments between the treatment of animals, the
treatment of people, and the treatment of objects. Although animals must not be treated as
ontologically separate from us but as being-in-the-world together with us, they do not have to be
treated in the same form as humans. For example, to walk a dog and have it do its natural
necessities on the street might not be morally incorrect as it would be to walk a person and have
it to do the same. However, it is not morally correct, I claim, to kick a dog as if it was a rock. The
moral implications of dignity, I claim, exist when treating otherDaseins, but they do not, when
treating other beings. These three levels in the hierarchy of existential morality commit us to
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very different ethics when dealing with different beings. It is fine to throw a rock, while it is not
to throw a person. It is not fine to roll with automobile over a cat, although it is fine to do so over
a rock.
Heideggers insights into the existential of care further helps shed light to the claim that
Daseins relationship with otherDaseins exists at a different sphere than the relationship with
other beings such as objects; thusunconcealing different moral commitments. The capacity for
missing the presence of an individual (for Heidegger) presupposes always-already a take on the
Dasein of others as in-and-for-itself being. It sets Dasein in a special category in which a
phenomenological analysis renders impossible the encounter of it as a neutral, unrelated, and in-
itself being. Sartres famous passage regarding pierres absence further clarifies the specialty of
care:
I have an appointment with Pierre at four oclock. I arrive at the caf a quoter of an hourlate. Pierre is always punctual. Will he have waited for me? I look at the room, the
patrons, and I say, He is not here (Sartre, 1956).
Sartre here helps point out the idea that the capacity of missing the presence of a Daseinis a
special one. Not only was the presence of such being missed, the question will he have waited
for me? presupposes an understanding of such being as one that is free, as one that is
condemned to be free, as one that is an in-andfor-itself being. The same question could not
have been raise with regards to an object or even an animal. Although there is a
phenomenological possibility of missing an object or an animal, the sphere of capacity of caring
for such being in a completely different sphere as the caring experienced by Daseins with
regards to otherDaseins.Daseins are experienced as in-and-for-themselves beings, a hammer is
not.Therefore, because of this pre-thematic phenomenological insight, an organic moral maxim
is generated: whether at work, school, home, orDaseins other public dealings with beings like
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itself, it cannottake otherDaseins as only objective things. It is rendered immoral by the
existentials of being. Frederick Olafson summarized these ideas as follows:
But my contention will be that there is a relationship in which we stand to one another
that in some sense prior to all the substantive ethical rules under which we live . . . theground of ethical authority has to be understood in terms of dialectic of human agents
under conditions ofMitsein. (Olafson, 1998)
Mitda-seinand the ability of caring as in missing points to a particular way of encountering other
Daseins, but other beings, which are encountered other ways. Thus, the phenomenological moral
hierarchy, derived from the wayDasein experiences beings, do not allow for applying the same
ethics to all beings. Organic moral responsibilities must be in accordance with the
phenomenological way in which beings are encountered in-the-world.
The understanding of ethics as a practical axiom, derived from the
phenomenological relationships ofDasein to the world,is not free of concealment. It must be
phenomenologically exposed and unconcealed from the traps ofDas Man,the Gestell, and,
falling prey to the world,
The Present Condition as Concealment
The organic nature of ethics quickly generates an obvious question: if an ethics ofDasein
is always grounded in its pre-thematic relations to the world, then why is the case that organic
ethics is not the accepted take on moral understanding? The answer is:Das Man
Das Man is understood by Heidegger to be the dissolution of selfhood into the public-
self, the selfhood in which all otherDaseinsare also dissolved(Heidegger, 2003). It is an
existential ofDasein that arises out of its being-with-others-in-the-world. Because of its
dissolution into the public-self,Dasein can no longer be authentic since everythingit thinks, does,
writes, and talks, is nothing but what the they (the public-self) commands(Heidegger, 2003).
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Because of this it would seem that the morally conscientious individual is precisely one who is
not lost in the crowd, who makes his own judgments and take hold of his own possibilities in
light of a higher standard that what the Anyone dictates (Vogel, 1994). What should have
been morally existential toDasein, what arose organically out of its relation and caring for the
world, becomes concealed. Dasein is told by Das Man to believe in an ontological reality
divided strictly between subject and object; that beings are objective, separated, and external,
with no fundamental relation to Dasein at all. If there are no fundamental relations between the
beings in the world andDasein, then an organic essence of ethics becomes impossible. ThenDas
Man triumphs in concealing the phenomenological structures of Dasein and its ethical
implications with its totalitarian, ideological preaching, and its flattening ofpossibilities of being.
In this manner, Dasein is told to believe that private property is the correct manner to
approach the world becauseit is a self-evident truth, a truism not to ever be questioned. It is told
that because capitalism is self-evidently known to be the correct mode of organizing society, and
thus approaching beings, it must only care about the wellbeing ofDaseins own private property.
It is also told byDas Man that it must learn to divide reality as either its private property or not
its private property. Das Man tellsDasein to relate to the world in this particular sense, to view
objects, the environment, and its place of dwelling as just a form of private property. This world-
view is exposed in an interview by Noam Chomsky:
You dont have to go back very far to find gratuitous torture of animals. In Cartesian philosophy, for example the Cartesians thought they had proven that humans had
minds and everything else in the world was a machine. So theres no difference betweena cat and a watch, lets say. Its just the cat is a little more complicated.
You go back to the court in the seventeenth century and big smart guys who studied all
that stuff and thought they understood it would, as a sport, take lady so-and-sos favoritedog and kick it and beat it to death and laugh, saying, this silly lady doesnt understand
the latest philosophy, which was that it was just like dropping a rock on the floor. Thats
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gratuitous torture of animals. It was regarded as if we would ask a question about thetorturing of a rock. You cant do it, theres no way to torture a rock. (Chomsky, 2009)
Modern philosophers such asDescartes generated an understanding of beings in which
animals and the surrounding world carry not moral values because they simply were mechanical
objects with no fundamental connection with us; they were ontologically separate entities from
Daseinand as such rendered an organic understanding of ethics impossible. However,
Heideggers concept of being-in-the-world questions this particular belief. It questions the
possibility of separating minds (the I) and bodies (the world), and regards it as ontologically
incorrect(Heidegger, 2003). Nevertheless,Das Man still preaches as such, and has accompanied
it with a world-view based on private property and pure individualism; in other words,
capitalism. The perseverance ofDas Man to retain the Cartesian dichotomy is what transforms
Dasein from a being that is always in a relation with its world, and thus cares about the fate of it,
of making of morality an existential reality, into a Cartesian individual, ontologically separated,
and with no organic morality in relation to the world.
Heideggers later writings further reflect the power and totalitarian mode ofDas Man.
The essayThe Question Concerning Technology, deals with the raise of the modern parading of
thought that forms the possibility of a technological world. Heidegger is here mainly concerned
with technologys gross overuse of Vorhanden, which ultimately culminates in
Zurhanden(Heidegger, 2008). Under these conditions,Bestandor standing-reserve, rains freely
throughout the horizon of reality, depicting an en-framed view of objects as entities that have
successfully already exhausted themselves in being objects for something, as
resource(Heidegger, 2008). Heidegger mourns the inability to approach beings as Things in the
full extent of the term, as entities that guard the fourfold(Heidegger, 2009). He mourns the fate
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ofDasein as a being who has become trapped in the flattening world ofDas Man, which allows
for its en-framed understanding and no more.
The core problematic for Heidegger is that Zurhanden is a view that is only possible by a
strict distinction between the subject and object, between the master who manipulates and
dominates the value-free and mechanical resources. A disliked Heidegger points out how under
the totalitarian essence of technology even in-and-for-themselves Daseins are turned into
resource, intohuman resource, a form ofstanding-reserve. This dislike goes back to the idea that
Dasein is an in-and-for-itself being that is never encountered at-hand ontologically. Furthermore,
technologys Zurhandenblocks Dasein in understanding itsontological connection with beings.
Thus, beneath Heideggers warning of technology lays a concern about the possible concealment
of the relationship between the world and Dasein, replacing it with a world-view of standing-
reserve. The totalitarian essence of technology would successfully also block Dasein from
understanding the organic structure of morality because it would replace the phenomenological
experiences in encountering the different beings with a single, universal, and totalitarian form,
Bestand.
Das Manssuccess is trigger in part by an existential condition of Dasein: falling prey to
the world. What Heidegger means with falling prey is that Dasein as a being who is always-
already in-the-world involved in projects and goals, has the tendency of becoming so involved
with the worldliness of the world that it eventually is completely absorbed by its symbolic
reality(Heidegger, 2003). It is no longerconcerned with its own Authenticity or with uncovering
the actual meaning of its life, let alone understanding the organic structure of ethics. Rather, it is
so absorbed by its daily activities that it literally has no time whatsoever to care about
investigating the essence of Being.
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At the core of falling prey is, I claim, an interesting problematic of morality. An example
would be helpful in understanding this. A phenomenological mechanism which is common in the
complicated life ofDasein is taking otherDaseins not as in-and-for-themselves being, but rather
as beings for-the-sake-of, as only beings in-themselves. Heidegger clearly states in Being and
Time that the way we ontologically and existentially encounter other beings likeDasein is not in
the same sense that we counter things in-the-world. That is, we first of all do not encounter
beings likeDasein as being-for-something, but rather as fully in-and-for-themselves beings.
Nevertheless, I claim that in the mist of the everyday-life ofDasein, and especially whenDasein
falls completely prey to the world, it is pushed into encountering otherDaseins as simply beings-
for-something. Kants argument that people should not be taken as means to an end but rather as
ends in themselves, refers to the tendency ofDasein to do precisely that.
A trained snipers Dasein in the middle of a battle takes its victim not as an in-and-for-
itself being but rather as an objective entity. It is easier to drop bombs and shoot people when
those people appear to be diminutive entities, not in-and-for-themselvesDaseins. OnceDasein is
forced to appreciate those diminutive entities as in-and-for-themselves beings, it can no longer
easily kill them or destroy them; it is push back to remember the existential organic ethics of
being-in-the-world. Falling prey to the tasks of the world, as in only fallowing order to drop
bombs, pushesDasein to lose its grip on its own ontological essence and fall prey to the claws of
Das Man.
Furthermore, I claim this also happens in regular life. The labels of abusive,
exploitative, and inhumane, are typically applied to someone who has used people as tools
for his own purpose. However, Heidegger states: these beings [people] are neither objectively
present nor at hand, but they are like the very Dasein which frees them they are there, too, and
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they are with (Heidegger, 2003). However, a job manager, whether blinded by the economic
prosperity of exploiting people or pressure by his desired to keep his own job and follow orders,
is never allow by the responsibilities of the world to take the time to encounter the
phenomenological ontological structures of Being. It is never allowed to question the manner in
which he takes and understands beings. It is easily pushed out of what closes to himself into
falling prey to the world.
Breaking Free From the Hands of Das Man
Angstis for Heidegger the very special attunement in which Dasein is striped from its at-
home feeling and sent into the nothingness to stand in a direct relation to the whole of beings,
and its own mortality(Heidegger, 2003).Angst,besides disclosing toDasein the possibility of an
authentic life, also discloses to Dasein, I claim, the possibility of an authentic morality. During
Angst,Daseins whole of meaning collapses and its exposed to the reality of beings as whole
and to its possibilities of being. IfDasein is stripped from the web of meanings, from the
symbolic reality into which it was previously rooted, then Dasein has also been striped the
inauthentic form of morality it was it, becoming exposed to the possibility of an Authentic
understanding of ethics.That is, Dasein stands in a direct relation to the moral existential
conditions of its beings in-the-world.In the same way, it has been stripped out of the hands of
Das Man and falling prey to the world.
This makes ofAngst the mechanism by which Dasein is pushed to really inquire why a
certain act is deemed wrong.Because the whole of moral substance has collapsed,Dasein now
faces the feeling of not-at-home that pushes Dasein to elaborate a new morality, one that arises
of the only thing it has not been stripped out of: its existential conditions. Thus, Angstis the
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mechanism which can uncover the organic existentials of morality lay down in the first part of
this paper. It is the nemesis and antagonistic counterpart of Das Man, falling prey, and the
Gestell.What needs to be called on by philosophers, then, is the free experience ofAngstso that a
space can be open for the possibility of Authentic ethics.
A second implication of feeling Angst is how important, shocking, and unique, the
experience of it is, particularly the experience of ones own mortality. Because of this, I claim,
and only ifDasein is free of Das Man and falling prey to the world, an existential moral
characteristic would imply caring about the mortality and life of otherDaseins. Even when
Heidegger discussed that it is impossible to experience the death of otherDaseins, which makes
of death a unique individualizing experience, the fact that Dasein can have such a dramatic and
intense experience of death pushes it to understand how unique it must be for otherDaseins as
well. In other words, though in authentic Being-unto-death one faces oneself alone without
support from others, this does not isolate one from them but enables a kind of relationship to
them liberation solicitude (Vogel, 1994). Because of our indirect relation to the death of
others, it follows that existentially we should not consider correct to kill people,and that the
waste of the life of a person because of our use of them as means-to-an-end is not morally right.
Heideggers concept of authenticity is the single most important mechanism in achieving
a true existential morality. The previous sections of being-in-the-world,Das Man, falling prey to
the world, and being-with-others/care, presented a picture of morality derived from Heideggers
thought in which morality is perceived as something negative. It is negative because it prohibits
or creates boundaries that limit Daseins actions in-the-world. Authenticity, on the other hand,
pushesDasein into a positive interpretation of morality by requiring it to take action in realizing
morality in-the-world.
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In order to live an authentic lifeDasein must first experience Angst towards being and
death because such experiences ravels toDasein the possibility of being authentic. However, I
claim that to be fully Authentic,Dasein is required to also materialize the morality obtained from
feeling Angst as an in-the-world existential. Because Dasein is not allowed to take people as
objective at-hand beings, it is also required to fight against any person or institution that does. To
be AuthenticDasein is required to question its own government if this is using taxpayers money
to found military campaigns, coup dtats, or exploitative practices. This is sobecause they limit
Daseins (the one experiencing exploitation) ability to be an in-and-for-itself being, and many
times turnDasein into the object of system who takes it as a means-to-an-end. Following Zizeks
take on belief, morality is only possible whenever it is realized and materializedin-the-world.
Therefore, to be Authentic,Dasein must not only understand its relation and moral commitments
toMitda-sein and the world, but it should move to materialize those realizations.
Heidegger himself tried to become an authentic being through his involvement with the
Nazi Party. Such involvement represented a positive application of his morality. He understood
how much Germany was destroyed by WWI, how much its people had suffered, and how
muchthey were without any direction as to what their identity was. His involvement with the
Nazi party represents to me his stand against allowing his country to become a nation of people
whose existence was fragmented and revolving around private material gain or mere survival,
thus without seizing their own history. This, I believe, Heidegger must have opposed because it
did not take into account the fact that Germanys people were Daseins in-the-world who always-
already related to beings. Also, it did not take into account that they were able to experience
Angst which allow them to become authentic by seizing the possibilities of their being.
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Furthermore, to agreewith the situation of his time would have meant for Heidegger to be
absorbed byDas Man and falling prey to the world.
Heidegger wanted to be authentic by escapingDas Man and showing the German people
that theirDaseins are always in-the-world and always-with-others and therefore they should look
not only after themselves but after their entire community. It can also be said that what
Heidegger felt, what actually pushed him into the Nazi party, was his feeling of true guilt, that is,
theobligation to be what the ontological possibilities allow him to be. The common
understanding of guilt that is often use in public life also involves morality, but refers to it as the
product of ones failures in being moral beings. Heideggers take on guilt is somewhat different
in the sense that it involves the existential feeling of necessity to be Authentic and to size hold of
ones own possibilities of being. Even more, since true guilt requires the realization of
possibilities of being, it is also involves the materialization of organic existential ethics since
they arise out of Daseins ontological relations. Heideggers decision in 1934, then, represents
the claim that it is not enough to understand the ontology of organic existential ethics; it must be
Authentically materialized as concrete in-the-world actions. Heideggers Nazi embracement did
turned out into a complete catastrophe, but he made the correct step towards the wrong
direction by materializing the ontological structures of Daseins being-in-the-world.(Zizek,
2008)
destruktionas the engine of the ontic realm
Now that it has been shown how the categories inBeing and Time imply an existential
morality, a question arises as to how specifically this morality works in-the-world. It is not the
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aim of this paper to provide a clear list of moral and immoral acts; rather, it attempts to show that
something else is needed: a phenomenological deconstruction of morality.
Heideggers idea of deconstruction as a technique to arrive at the roots of philosophical
discourse can be use to understand the roots of morality. Before attempting to arrive at an ontic
interpretation of Heidegger and morality, the mechanism of deconstruction must be unleashed. It
must be use to deconstruct the symbolic reality of moral values today. What is needed is to
understand what the origins of the moral values we hold today are. To understand why it is
mostly consider fine to mistreat or not care for the world we live in but only for what is our
property. Understanding that it arises out of the Cartesian philosophy and the raise of capitalism
can serve us to become aware and decide whether such value is relevant or not. Further, no real
authenticity can be complete without a deconstruction of morality, since it means to take over
ones own moral historical construction.
Furthermore, to deconstruct the moral values of today also means to reveal the
philosophical origins of such values. In other words, it means to arrive at the very roots of
morality, at an understanding of what philosophical impulse pushed people to create that value.
As Heidegger believes with the question of being, the question of morality might have had
already been distortion and bastardized to the point that people today do not share the original
motives out of which certain value was created, and instead an utterly incorrect one.It might have
been the case that such philosophical impulse was correct (as with Heideggers Nazi support) but
the ontic step taken went completely wrong. It could also be the case that the initial existential
impulse is no longer relevant in todays world.
By deconstructing the tree of morality it becomes possible to create an ontic existential
morality because of two reasons. One, the original impulses of todays moral values can become
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unconcealed, allowing us to decide whether they relevant today. Two, as the expose takes place,
new phenomenological impulses can be crafted into values as to satisfy todays historical needs.
Philosophers must now echo and appropriate for morality Heideggers cry to the things
themselves!(Heidegger, 2008)
Being-in-Ethics!
Heideggers categories of being conceal within them an existential, in-the-world, and pre-
thematic ethics. It is a take on ethics which diverts from the traditional understanding; it brings
morality back to the closest of our being, namely, Dasein. However, in order for the ethics of
existence to unfold, philosophers must call for the Destruktion of todays moral reality, for a
review of the genealogy of morals, and for the elaboration of a new rootness. This is only
possible, however, if the totalitarian nature ofDas Man, who capturedDasein in its falling prey
to the world, it is only when it is becomes dismantled, that Authentic ontology of the ethics can
be unconcealed
The ontic horizon of reality is in desperate need for a new ethics. The globalized and
technological world of the twenty-first century with increasing economic inequalities, a soon-to-
be ecological catastrophe, chronic hunger, and open exploitation, call for the need for a new
ethics, an ethics of existence.
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8/8/2019 The Ethics of Existence
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