The relationship of Self to the Power that created it

November 1, 2011

DRAFT long term project

1927 German philosopher Martin Heidegger wrote his most important book entitled Sein und Zeit Being and Time. It strongly influenced existentialism, hermeneutics and deconstruction. Heidegger’s Dasein is uniquely characterised by the openness of its way of Being. Google books

“With the ‘cogito sum’ Descartes had claimed that he was putting philosophy on a new and firm footing. But what he left undetermined when he began in this ‘radical’ way, was the kind of Being which belongs to the res cogitans, or—more precisely—the meaning of the Being of the ‘sum’. (Heidegger 1962: 46).”

1853 American novelist Herman Melville (1819–1891) wrote the short story entitled “Bartleby, the Scrivener: A Story of Wall Street” which first appeared in two parts in Putnam’s Magazine. His character is

1849 Danish philosopher Søren Kierkegaard’s (1813-1855) book entitled The Sickness Unto Death was published. In it he described soul sickness and the relational self:

“The self is a relation which relates itself to its own self, or it is that in the relation [which accounts for it] that the relation relates itself to its own self; the self is not the relation but [consists in the fact] that the relation relates itself to its own self. Man is a synthesis of the infinite and the finite, of the temporal and the eternal, of freedom and necessity, in short it is a synthesis. A synthesis is a relation between two factors. So regarded, man is not yet a self (Kierkegaard 1849) [Through a process of becoming. . .] “By relating itself to its own self and by willing to be itself, the self is grounded transparently in the Power which constituted it.”

1843 Danish philosopher Søren Kierkegaard’s (1813-1855) book entitled Fear and Trembling was published.

1781 German philosopher Immanuel Kant published his book entitled Critique of Pure Reason. Tsutomu Ben Yagi (2009) argued that,

“For Kant, being self-conscious implies having experience and recognising that as one’s own (ibid.: 152-153). Based on his analysis, Kant thus arrived at the transcendental unity of apperception as the highest function of the mind which unites one’s experience under one subsisting subject. Though Kant’s exposition is quite different from that of Descartes’, he still maintains the idea that formal deduction provides legitimate knowledge for us (ibid.: 13-14, 25-26).”

1641 1641 René Descartes published his treatise entitled Meditations on First Philosophy in Latin “Meditationes de prima philosophia, in qua Dei existentia et animæ immortalitas demonstratur.” He began work on the Meditations in 1639. Descartes argued that our essence lies the state of being conscious. We are thinking beings res cogitans (Meditation 2). Extended objects/things res extensa (books, plants) are not conscious. It is argued that Descartes failed to fully explain the fundamentally characteristic of res cogitans.

René Descartes’s diagram illustrating dualism. According to Descartes, the pineal gland (shown here behind the eyes) transmitted messages from the eyes to the muscles mechanically. The pineal gland became the bridge material/physical (body) and the non-material/immaterial/non-physical substance/world/universe (mind). Through the pineal gland stimuli/inputs passed via sensory organs to the epiphysis in the brain and from there to the mind. Descartes mind and body

Selected Webliography and Bibliography

Heidegger, M. (1927). Being and Time. (J. Macquarrie & E. Robinson, Trans.) San Francisco: Harper.

Heidegger, M. (1982). The Basic Problems of Phenomenology. (A. Hofstadter, Trans.).
Bloomington: Indiana UP.

Heidegger, M. (2000). Introduction to Metaphysics. (G. Fried & R. Polt, Trans.). New
Haven: Yale UP

Lorentzen, Jamie. 2010. Sober Cannibals, Drunken Christians: Melville, Kierkegaard, and Tragic Optimism in Polarized Worlds

Yagi, Tsutomu B. 2009. “Beyond Subjectivity: Kierkegaard’s Self and Heidegger’s Dasein.” Perspectives: International Postgraduate Journal of Philosophy. University College Dublin.

“Tsutomu Ben Yagi’s paper ‘Beyond Subjectivity: Kierkegaard’s Self and Heidegger’s Dasein’ (2009) considers the departure made from classical notions of subjectivity by these thinkers. He argues that their temporalisation and finitisation of subjectivity leads away from a metaphysical understanding of subjectivity and moves towards a more existential understanding that breaks most successfully from the history of metaphysics with Heidegger.”

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