Heidegger - Being with World

Being-in-the-World as Being-With and Being-One’s-Self. The “They”

An approach  to the Existential Question of the “Who” of Dasein.

The I in Dasein is:

• The I.
• Who becomes the subject, or the self.
• Who maintains itself through changes by experience,
• and ways of behavior.
• It is the self relative to otherness.

Does giving the “I” this meaning disclose Casein in its everydayness.

• There is a given unto itself.
• I am this entity.
• A specific awareness toward its being.
• A being without world is never an “is.”
• World gives it form and proximity.
• I fails without world,
• It is unable to stand by itself.
• I belongs to something present-at-hand
• Spirit is not a synthesis of should and body,
• it is existence.

26 - The Casein-With of Others and Everyday Being-with.

• Still working on answering of the “who” of everyday Dasein.

Analyzing Dasein has to consider a Being that takes its orientation from Being-in-the-World.

• The world gives it form and presence
• There are things in the world - With-the World
• What’s around us is ready-to-hand, or
• Nature present-at-hand.
• There are people in the world,
• But they are not thought of as things,
• or as nature.
• But as Beings-in-the-World along side us.

They are the others.

• Others not meaning everyone else,
• Those we distinguish from I,
• Those that overcome and stand out from the I.
• Others are with us,
• but with is used existentially, not categorically.
• ***Note Categorically as noun against existentially as experience *** 

Being in the World - The world that I share with others. 

Dasein - is With World.

Being in - is being with others. 

• Their being-in-themselves Within-the-world is Daseain-with.
• The others are beings unto themselves in the world we share,
• And Dasein-with is being among them.

Dasein encounters people and things environmentally, but

• It looks away from its own experience, it’s own awareness,
• in order to apprehend and make decisions about what its going to do.
• It views itself as I here,
• but here is not a point.
• It’s relative to the current environment.
• It is relative to Dasein’s spatiality

Dasein understands itself proximally in terms of the world.

• We don’t view others as ready-at-hand, or something to use or make decisions about.
• We seem them as other beings living along side us.
• This is Dasein-with, or living in the world with others.
• Others being distinct from things.

Everyday-Being-Oneself and “They”
We concern ourselves environmentally with things and others by

• by what they do.

• They are what they do.

Dasein is with other beings,

• but it is still itself.

• It compares itself with others in terms of priority.

• Others also compare,

• and claim dispositions on the self.

• The self stands in subjection to the others.

• Other beings we recognize as having a disposition about us…

• “are there.”

• They are the neuter of “who”

• They are “the they.”

“They” is a part of our constitutive reality.

• It needs to be thought of existentially, and not in just a plural.

• We become part of they

• We have a they self

• and an authentic self.

When Dasein discovers something in the world in its own way,

• it becomes authentic.

• The authentic-Being-one’s-self is a existential modification of the “They.”

*** Note ***
There is a gap between the authentic self and the I.

• Both are derived from manifold experience.

• The authentic self is reflection revealing differences from the they

• “I” is a reflection and certain self-awareness with attention placed on consciousness.

• The authentic-self is a mode of discovery.

• “I” is mode of awareness on the self.

• With is the mode of awareness of being-with others,

• and given them the same attributes of consciousness that we have.

*** Note “there” is a plural that does not necessarily speak to proximity.
* We extend “the they” to others not in our present.

Heidegger, Martin. Being-in-the-World as Being-With and Being-One’s-Self. The “They.” The Philosophy of Communication. Cambridge: MIT Press. 2012. Pp 171-187. Print.