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Authentic Existence and the Political World

Authentic Existence and the Political World 38 Authentic Existence and the Political World KLAUS HELD Universität Wuppertal The concrete existential analysis in Being and Time begins with the thought that human Dasein is open to the world. This discussion of being-in- the-world, fundamental for all further reflections in Heidegger's first major work, may be called one of the classic texts of phenomenology. It is all the more conspicuous,then, that in this discussion a certain characteristic kind of world is not recognized as a world: the existen- tial dimension of the political. That the political is a world is made apparent above all in the phenomenon of publicness. Heidegger in- deed most definitely saw the significance of this phenomenon, but because he assigned it exclusively to the existential mode of inauthenticity, he could not do it justice. Being and Time does not explain how a public world is conceivable as the shared living space of authentic intersubjective existence. In Heidegger's terminology, what would the authenticity of Being- with consist in, if the world of this Being-with is a public, political world? The answer to this question is not only a task for academic philosophy. This question also has a particular urgency from outside of philosophy, http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Research in Phenomenology Brill

Authentic Existence and the Political World

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Publisher
Brill
Copyright
© 1996 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0085-5553
eISSN
1569-1640
DOI
10.1163/156916496X00030
Publisher site
See Article on Publisher Site

Abstract

38 Authentic Existence and the Political World KLAUS HELD Universität Wuppertal The concrete existential analysis in Being and Time begins with the thought that human Dasein is open to the world. This discussion of being-in- the-world, fundamental for all further reflections in Heidegger's first major work, may be called one of the classic texts of phenomenology. It is all the more conspicuous,then, that in this discussion a certain characteristic kind of world is not recognized as a world: the existen- tial dimension of the political. That the political is a world is made apparent above all in the phenomenon of publicness. Heidegger in- deed most definitely saw the significance of this phenomenon, but because he assigned it exclusively to the existential mode of inauthenticity, he could not do it justice. Being and Time does not explain how a public world is conceivable as the shared living space of authentic intersubjective existence. In Heidegger's terminology, what would the authenticity of Being- with consist in, if the world of this Being-with is a public, political world? The answer to this question is not only a task for academic philosophy. This question also has a particular urgency from outside of philosophy,

Journal

Research in PhenomenologyBrill

Published: Jan 1, 1996

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