“Man is no longer an artist; he has become a work of art: all nature’s artistic power reveals itself here, amidst shivers of intoxication, to the highest, most blissful satisfaction of the primordial unity.” Nietzche'
In reflection to Nietzsche’s existential phrase man feels himself supernatural before the animals and moves with great sublimity and ecstasy they way God appears to him in his dreams. Man can no longer be termed as an artist as he has changed to a work of art. Here Nietzsche indicates that all man’s artistic power are revealed here
When chances come to the way of an individual, sometime they grab it with to much haste that they do not recognize the pleasure behind the new achievement. Just as they same way that when you feed a kid on a biscuit and crashes it quickly in anticipation for another he will not experience the taste and pleasure of taking the same biscuit slowly enjoy every bit of taste in it. Somehow, god feels the same about human approach to numerous things. There many instances that we are guilty of gobbling up God’s blessings without taking time to justly enjoy them. Arguably, it is easy for human to change location without being fully where one is at any specific time. People miss golden opportunities because they fail to savor the taste of life at hand because of diversion of attention by future concern. As such it is unfortunate to be in quest of happiness when one has it at his disposal.
Generally, people have the tendency of pushing exceedingly fast through. This results to missing vital elements of their pursuit hence they miss actual desire. The nature of human is to be competitive and fast. Many individuals intent to achieve more and when they reach at their desired goal they realize they aim too high or they used the wrong route. As they later reflect they come to realize of the signs they missed along the way to their goal. On a personal point of view there is nothing wrong with aiming to have the best. However, the only dilemma is the act of the pursuit of accomplishment blind most people to what they actually desire.
“Making itself intelligible is suicide for philosophy.” Heidegger
According to Heidegger the western philosophy has failed to comprehend what it means on something to be since the time of Plato. Heidegger indicates that philosophy tend to approach this question in terms ob being instead of asking about being itself. Heidegger believed that all the investigations of being are historically laid focus on specific entities and their chattels or have assumed being substance with property or as an entity. In reference to the works of Heidegger, a more authentic analysis of being should hold “on the foundation of which being had been understood” or that which underlies every particular entity initially.
Philosophers have since overlooked the very basic , pre-theoretical approach of being from their presumptions derive, and they have applied those theories incorrectly universally, this have resulted to confused comprehension of being and human existence. In his existential analysis, Heidegger explains that Dasein, that gets it thrown amidst things in the world with others, is done that to its possibilities. This includes the possibility of inexorableness of its death. The necessity of Dasein to assume such possibilities i.e. the need to take responsibility for its own existence forms the basis of Heidegger’s concept of resoluteness and authenticity.
Heidegger in his philosophical works maintains that philosophy in its progression of philosophizing, lost focus on being it’s sought. According to him, finding ourselves “ever” fallen in presupposition make philosophy to lose touch with what was the being before truth imaged. Heidegger advocates for a turn back to the practical being in the world and allow being to reveal itself as concealment.
“Language is the house of the truth of being.” Heidegger
The quotes can be interpreted to state that language is greater than a tool ready for individuals to use. This means that people live in their language, they live that is determined by language. Heidegger attempts to introduce being to language in a new and anticipated manner. Heidegger in this quote reflects of thinking as the conveyance to language of being. He thinks of thinking as a more fully deed than acting which does not depend on thought. Conventionally, people put action above thinking, thinking that reflection does not accomplish anything. However, Heidegger asks individuals to consider how thinking is the most vital action of all. This is because thinking changes our association to being. More so thinking brings being to language hence individuals thinking is not separate from the language they use. Heidegger, opposes the wide spread devastation that is evident in his use of language around him. As such he forges a new type of language on the line of thinking. Through this he attempts to leap outside the tradition of metaphysics. This has lead to Heidegger criticizing the distinction between subject and object that is more than a century old of Descartes, Hegel and Kant, and conserved linguistically in grammatical issues distinction. Reconsideration of the differences between subject and object has lead to reconsidering the idea that an individual is a subject among objects. This yields entirely new level of thinking about existentialism and nature of human.
“Transcendence constitutes selfhood” Heidegger
Transcendence according to Jon (45), can is defined as a fundamental structure of subjectivity of a subject. Jon (45) further states that this is why the conventional sense of Heidegger did not refer to transcendence but human existence. According to Jon (46), if the subject were not regularly on the move, and did not transcend beyond the given, then it would not have been a subject. According to Jon (43) to be a subject can be defined as to transcend. As such Dasein, can not exist as a thing that transcends from itself with time. The elementary meaning of the existence is the transcendence exceeding given. While in a universe of a creator of universe and a concern Dasein has manifested itself simultaneously in both authentic and unauthentic life. In its real sense, free will manifests itself in both the authentic and unauthentic life. Existence hence manifests its self this way, no t as reality, a fact but a possibility. In Heidegger explanation, dialectical tension prevails between the concepts of the continuous partiality of Dasein as being there this is dedicated to self surmounting and Heidegger’s notion of the human subject who envisage oneself as a constant likelihood to attain wholeness.
Tension manifests the inimitability of the individual as a unique being among other beings who has a conventional conception that God subordinates all being as a manifestation of individual’s freedom. The concept of freedom as analyzed by Heidegger circumvents another hierarchical form of concerns. In the philosophy of Heidegger, authentic life possibilities can not stand hierarchical relation with unauthentic life.
Work cited
Burnham, Douglas. Nietzsche's the birth of tragedy a reader's guide. London New York: Continuum, 2010.
Carlisle, Clare. Kierkegaard's Fear and trembling a reader's guide. London New York: Continuum, 2010.
Gordon, Paul. Tragedy after Nietzsche: rapturous superabundance. Urbana: University of Illinois Press, 2001.
Heidegger, Martin. Country path conversations. Bloomington: Indiana University Press, 2010.
Mills. The False Dasein: From Heidegger to Sartre and Psychoanalysis. Journal of Phenomenological Psychology, 1997, 28(1), 42-65.
