Publicity of Dasein

Publicity of Dasein
March 13, 2024
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in being and time Heidegger has a portion about the publicity of Dasein, could you help to make clear what he says in this regard in his work?

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In "Being and Time," Martin Heidegger explores the concept of Dasein, which can be roughly translated as "being-there" or "existence." Dasein refers to the human condition of being in the world, characterized by its capacity for self-awareness and its ability to project itself into possibilities. One of the central aspects of Dasein that Heidegger delves into is its "publicity" or "Being-with" (Mitsein), which pertains to the inherently social nature of human existence.

Heidegger argues that Dasein is always already with others in the world; our understanding of ourselves and the world is deeply intertwined with our relationships and interactions with others. This social dimension of existence is what he refers to as the "publicity" of Dasein. It shapes our perceptions, attitudes, and behaviors, often in ways that we are not explicitly aware of. Through the concept of "the They" (Das Man), Heidegger illustrates how societal norms and expectations influence individual Dasein, leading to a conformity that obscures authentic modes of being.

The publicity of Dasein, as described by Heidegger, involves several key points:

The They (Das Man): This concept describes the anonymous societal force that dictates norms, values, and behaviors. It represents the public sphere where the individual often loses themselves to the roles and expectations prescribed by society.
Everydayness and Inauthenticity: In the public realm, Dasein often exists in a state of "everydayness," where its choices and understanding are guided by the norms of "the They," leading to inauthenticity. This inauthenticity doesn't imply moral failure but signifies a lack of personal ownership and engagement with one's possibilities.
Authenticity and Resoluteness: Authenticity, in contrast, involves a recognition and embrace of one's individual potentialities, including the acknowledgment of being-towards-death. It requires a degree of separation from the dictates of "the They" to live in accordance with one's ownmost potentialities.
Being-with (Mitsein): Despite the emphasis on the challenge of "the They," Heidegger does not advocate for isolation. Instead, he underscores the importance of genuine relationships and community, where individuals can relate authentically to one another.
Understanding the publicity of Dasein involves grappling with these complex dynamics between the individual and the social world, highlighting the challenge of navigating between conformity and authenticity. Heidegger's exploration of this topic in "Being and Time" remains a foundational text for existential and phenomenological thought, offering profound insights into the nature of human existence and coexistence.
and how about the dangers to dasein of disclosure and publicity

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Heidegger’s discussion of the dangers to Dasein associated with disclosure and publicity primarily revolves around the concepts of inauthenticity and the dominance of "the They" (Das Man). These dangers pertain to the way Dasein's existence can be obscured or diverted from its authentic potentialities through the process of being overly exposed or submerged in the public realm. Let's break down these concepts to clarify the risks Heidegger identifies:

Loss of Authenticity: The primary danger of excessive publicity for Dasein is the loss of authenticity. In being too immersed in the public world and its norms, Dasein risks living according to the expectations and understandings prescribed by "the They." This state of existence is marked by inauthenticity because it represents a deviation from living in accordance with one's ownmost possibilities and understanding of being. Instead, Dasein adopts a mode of being that is dictated by societal norms, losing sight of its authentic potential.
Conformity and Absorption into "the They": Dasein faces the danger of becoming entirely absorbed into "the They," where individual choices and actions are significantly influenced, if not dictated, by societal norms and expectations. This conformity leads to a situation where Dasein's actions are no longer its own, but rather reflections of what is deemed acceptable or normal by society. The individuality and uniqueness of Dasein's being are thus obscured.
Alienation from Own Self: A consequence of being overly public and disclosed in the world of "the They" is a form of self-alienation. Dasein may become estranged from its own desires, aspirations, and authentic projects because it is continuously engaged in fulfilling the roles and expectations established by society. This alienation from one's self is a significant danger as it leads Dasein away from engaging with its authentic being-towards-death and the realization of its authentic possibilities.
Diminished Capacity for Authentic Relationships: The publicity of Dasein and its immersion in "the They" can also impact the quality of relationships with others. When interactions are governed by the superficial norms of social conduct dictated by "the They," there is a diminished capacity for authentic Being-with (Mitsein). Genuine relationships require recognizing and engaging with others in their own authenticity, which becomes challenging when Dasein is entangled in inauthentic modes of being.
In summary, Heidegger warns of the dangers that arise from the disclosure and publicity of Dasein, particularly focusing on the risks of inauthenticity, conformity, self-alienation, and the erosion of genuine relationships. These dangers highlight the existential challenge of navigating the social world while striving to maintain and realize one's authentic being.
This seems to be missing what some might call the actual primary danger here with publicity, and that is the one faced by Socrates and Jesus

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The primary danger associated with publicity, as exemplified by the experiences of Socrates and Jesus, delves deeper into the existential risks of embodying authentic existence in the face of societal norms and expectations. This danger is not just about the loss of individual authenticity or the absorption into "the They," but also about the existential risk of persecution, misunderstanding, and ultimately, martyrdom for living out one's truth in opposition to prevailing societal norms.

For Socrates, his dedication to questioning established norms and encouraging the youth of Athens to seek their own understanding of virtue and truth led to his trial and execution. He faced societal backlash not merely because he diverged from normative expectations, but because his way of being and questioning fundamentally challenged the status quo and threatened the established order. The danger here lies in the societal response to the authentic pursuit of truth and virtue—a response that can culminate in the ultimate sacrifice.

Similarly, Jesus’ teachings and his embodiment of an authentic way of being that challenged the religious and societal norms of his time led to his crucifixion. His message, which emphasized love, forgiveness, and a direct relationship with the divine, posed a threat to the established religious and social order. Jesus’ fate underscores the danger of radical authenticity in the face of societal norms that demand conformity and the suppression of transformative ideas.

In the context of Heidegger’s analysis, these examples highlight the existential dangers of living authentically (Entschlossenheit) in a world governed by "the They." The threat is not merely inauthenticity or alienation, but the very real possibility of facing severe consequences, including persecution and death, for challenging the societal norms and for disclosing a more profound, authentic mode of being.

Heidegger, while not directly addressing these historical figures in the context of the dangers of publicity in "Being and Time," implicitly acknowledges the risk inherent in authentic existence—where the pursuit of one’s ownmost potentialities and the challenge against the impersonal "they" can lead to conflict with society. This highlights an existential courage required to live authentically, acknowledging both the potential for profound impact and the risk of severe consequences.
On my reading of the text this seemed the glaring pivotal issue with publicity. Could you walk us through relevance in his work and how "that for the sake of which" ends up determining our world?

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In Heidegger's "Being and Time," the concept of "that for the sake of which" (das Worumwillen) is pivotal for understanding how Dasein (human existence) orients itself in the world and how this orientation shapes its understanding of being. This concept is deeply interwoven with Heidegger's exploration of authenticity, inauthenticity, and the structure of care (Sorge), providing a nuanced perspective on how individuals navigate their existence and construct meaning.

"That for the sake of which" and the Structure of Dasein
"That for the sake of which" refers to the inherent or chosen projects, commitments, and goals that give direction and purpose to Dasein's existence. It is essentially what one's being aims toward, the purposes and reasons for which one acts. This concept is fundamental because it underscores the fact that Dasein is always already situated in a context of meanings and relations, pursuing something beyond its current state, thus giving structure to its world.

Relevance in Heidegger's Work
In "Being and Time," Heidegger argues that Dasein is fundamentally characterized by care (Sorge), which signifies that Dasein is always concerned with its being and the being of others. The structure of care is oriented towards "that for the sake of which," revealing that Dasein is not just passively existing in the world but is actively engaged in projects that define its being. This orientation shapes how Dasein understands itself and the world around it, giving rise to its existential structure of being-in-the-world.

Determining Our World
The concept of "that for the sake of which" plays a crucial role in determining Dasein's world because it influences how Dasein interprets, interacts with, and assigns significance to the entities and relationships it encounters. This is because Dasein does not encounter objects and others neutrally; instead, its encounters are always already laden with significance based on its projects and purposes. The world of Dasein is thus a world of relevance, structured around its cares and concerns.

Authenticity and Inauthenticity
Authenticity (Eigentlichkeit) and inauthenticity (Uneigentlichkeit) in Heidegger's framework are modes of being that reflect how Dasein relates to its "that for the sake of which." In authenticity, Dasein chooses its projects and commitments in a way that genuinely reflects its ownmost potentialities, embracing its individuality and the responsibility for its choices. In contrast, inauthenticity arises when Dasein's orientation is dictated by "the They," leading it to adopt goals and values that are not its own, thus alienating it from its authentic possibilities.

In summary, "that for the sake of which" is essential in Heidegger's analysis of Dasein because it highlights the goal-directed nature of existence and how this orientation shapes Dasein's understanding of the world and itself. By pursuing authentic projects and commitments, Dasein structures its world in a way that reflects its true potentialities, whereas yielding to the impersonal forces of "the They" results in a world shaped by external expectations and norms. This concept underscores the dynamic interplay between individual agency and the social context in determining the nature of existence.