Heidegger’s notion of Human Reality as Being-there [Dasein] in Sein und Zeit develops in his conception of Authenticity of Sein-in-der-welt. Heidegger expounds the Being of Human self through the open-thrownness of Dasein in its world. For Heidegger Human subjectivity is ontologically prone to seek the Meaning and Truth of Being via authenticity. Dasein engages itself with the everyday world through idle talk, ambiguity and curiosity as the basic modes of fallenenss. This way, Dasein loses its meaning and falls in the vagary of forgetfulness of Being. However, Heidegger would construct the relationship between Human existence and the Being through prescribing conscious transcendence towards Being in terms of Dasein’s interior dialogue with its ownmost Self. On this interiority of authentic Dialogue [call of conscience], however, it is not clear why such a dialogue is indispensable to disclose the true meaning of Being. If we take this problem of dialogue as a point of departure from the inauthenticity, we may face the incongruity of Dasein’s authentic transcendence towards Being and itself. In contrast to this, we observe that Dasein can only seek and understand the meaning and truth of Being via language, public discourse and dialogue with the other Dasein. Dasein involves its understanding of the Being through public discourse, somehow transformed in to the personal dialogue with itself. This implies that Heidegger’s notion of authenticity of human existence involves a radical alterity of the self through interior dialogue [monologue]. Heidegger’s this project has been widely discussed among various philosophers of Language. Our problem is to reconstruct Heidegger’s Dasein as
a dialogical sein in-der-welt. Since, Dasein is a being in the world and its understanding of the Sein und Welt can be established on the ground of dialogue with self and the others. Therefore, Heidegger’s notion of Dasein is fundamentally a dialogical being inthe-world that needs to be construed through the nature of dialogue. This will further expose the fact of human reality in terms of Dasein and language is necessarily interconnected that one cannot be understood without the other. We have concluded that Heidegger has not seriously taken the question of Dasein’s nature as being in the world that essentially possesses a dialogical structure rather than metaphysical one. This reconstruction of Heidegger’s Dasein is intended to show that Dasein is essentially a dialogical sein in der welt constituted by language, meaning and public discourse in relation to social world of the-they-self.
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Copyright (c) 2013 Syed Alam Shah