Summary:
This paper analyzes the deep meaning of the concept of "obscuration" in Heidegger's philosophy, and how it is closely related to freedom, truth, and the dignity of existence in his later thoughts. The article first reviews Heidegger's existential construction of "here and now" in Being and Time, and then turns to the discussion of occlusion, revealing the dialectical unity of truth and non-truth, as well as the philosophical significance of occlusion as the source of mystery.
I. Introduction
An overview of the transition from Being and Time to later thought
Heidegger's philosophical thinking has undergone a remarkable transformation, from the existential analysis of Dasein in Being and Time to a deeper exploration of ontological differences, temporality, historicity, and language. Being and Time marks the starting point of a critique of traditional metaphysics, an attempt to reconstruct the foundations of ontology, while later thought delves deeper into the obscuration of existence, the dialectical relationship between truth and non-truth, and the origin of "mystery" (Geheimnis).
The background of the collapse of modern technology and metaphysics
The rapid development of science and technology in the 20th century, especially the comprehensive penetration of technological reason into the human living world, aroused Heidegger's alarm. He argues that technological advances have not only changed our relationship with the world, but more deeply, it has affected our understanding of existence and threatened the foundations of metaphysics. The "enframing" of technology reduces the world to actionable images, obscuring the deeper mysteries of existence and triggering a metaphysical collapse.
II. Comparison of Heidegger's early and late thought
A. A Preliminary Interpretation of the Construction of Existence: The Perspective of Being and Time
Temporality and Mode of Being: In Being and Time, Heidegger first proposed the concept of "being here", emphasizing that the essence of human existence is temporal. He pointed out that the temporality of the being is not just the passage of physical time, but a structured way of existence itself, which determines how the being relates to the world and how it understands itself and its surroundings. Temporality makes this a dynamic, future-oriented existence, constantly planning and opening up to possibilities.
Analysis of Practicality and Understanding: Heidegger's Analysis of Being and Time reveals the concept of Bewigkeit by analyzing the structure of existence in this being. Practicality is a way of being that enables individuals to actively interact, understand, and participate in the world. Heidegger emphasizes that practicality is the basis of understanding, and understanding is not a static cognitive behavior, but a process of dynamically intervening and revealing the world through practical activities.
B. A Later Turning Point of Thought: A Concern for Occultity
The Dialectical Unity of Truth and Non-Truth: In Heidegger's later thought, he is no longer confined to the framework of Being and Time, but turns to a deeper exploration of the dialectic between Verborgen and truth. He argues that truth is not just about revealing (aletheoria), but also about non-truth (alētheia), which is the hidden side of truth and the basis of the revelation of existence. The unity of truth and non-truth reveals the mystery of existence, the obscured origin (Geheimnis).
The Origin of Mystery and Its Philosophical Significance: Heidegger paid special attention to the "Origin of Mystery" in his later period, and he proposed that the origin of obscuration lies in existence itself, which is a way of revealing existence. The mystical source is not only a veil, but also a revelation, and it constitutes the possibility of truth, which is the basis for understanding the world. It emphasizes the dynamics, openness and uncertainty of ontology, as well as the depth of understanding, and provides a new direction for philosophy to explore, that is, the exploration of the mystery, obscuration and freedom of existence.
III. The Mystical Nature of Veiling: The Other Side of Truth
A. The same essence of truth and non-truth
Non-truth as a premise for the manifestation of truth: In Heidegger's late philosophy, non-truth is not the antithesis of truth, but a necessary condition of truth. He proposes that non-truth (alētheia) as the embodiment of obscuration (Verborgen) is a prerequisite for the revelation of existence. Like the relationship between light and shadow, truth cannot be revealed brightly without the obscuration of non-truth. Non-truth is like the abyss of existence, which nurtures the profundity of truth and is the source of its possibility.
Verborg as a possibility of revealing: Verborg is not a pure negation, it contains the potential to reveal (aletheoria). According to Heidegger, obscuration, as an essential property of being, reveals the relationship between the being and being, so that the being can be open to being. Occlusion is not closing, but a dynamic process that stimulates the occurrence of revelations, is the stage of the dynamic context and possibilities of revelations.
B. "Geheimis": the dynamic equilibrium of masking and revealing
The positive meaning of masking: In Heidegger's philosophical system, heimnis is not negative, but positive. As the mysterious source of existence, it endows existence with depth and richness, so that the existence is not only superficially revealed, but deeply hidden in the mystery of rich existence. The positive significance of masking is that it keeps existence open, provides infinite possibilities for disclosure, and avoids the being being being being completely objectified and rigidized.
Mystical Inner Calling and Creative Potential: "Heimis", as a mysterious source of concealment, inherently summons the potential of creation. It is not an empty space, but a breeding ground for creativity, nurturing new images and possibilities. In Heidegger's view, this is in the face of the call of heimis, through freedom, not as a passive response, but as a creative response, which creates a new way of being in the reveal, gives a new understanding to being, and makes the world re-manifest. This response to creative potential creates a dynamic balance between obscuring and revealing, imbuing existentialism with a tension of vitality and innovation. Heidegger's philosophy of obscuration is therefore not only an in-depth discussion of ontology, but also a positive call for the creation and freedom of beings, and the maintenance of the dignity of existence.
IV. Death and "Nothingness": The Key to Approaching the Mysterious Source
A. The existential significance of death
Death as the most intrinsic possibility of being: According to Heidegger, death is the most intrinsic possibility of being because it represents the ultimate boundary of this being, the limit of the possibility of being. The imminence of death forces this being to confront the finitude of existence, which leads to a deep reflection on existence and becomes an opportunity for self-disclosure. The imminence of death is the ultimate challenge to this existentialism, the golden stone of its self-understanding.
The ultimate connection between death and existence: death is not only the end of the being, but also the revelation of existence. Heidegger emphasizes that death is confronted with its existence, that is, the ultimate problem of being, and thus realizes the finite and ultimate relationship of its own mode of being, and thus it is possible to reach a deep understanding of ontology. The relevance of death is the core of the existential theory of this being, and it is the driving force behind its approach to the origin of existence.
B. "Nothing" as a background for survival
Distinction between "nothingness" and nihilism: In Heidegger's later years, he faced the challenge of nihilism, and he regarded "nothingness" as the background of ontology, not nothingness but the opportunity of creation. "Nothing" as the background of existence is the challenge of the being, which prompts the self-transcendence and the search for a way of being. "Nothingness" is not negationism, it is nothingness, but a deepening of ontology.
Creativity and freedom in "nothing": "Nothing", as the background of existence, is not negative, but a space of creativity and freedom. Heidegger argues that freedom in the face of "nothing" is not despair but creation, where freedom creates a new way of being in "nothing". "Nothing" is the testing ground of freedom, the laboratory of creation, the self-transcendence of freedom, and the way to approach the mysterious source. Heidegger's idea of "nothingness" is not an abyss of despair, but a source of freedom and creativity, a free passage to deepen and approach the mystery of ontology.
V. The threat of modern technology concentration and obscure
A. The impact of the technological age on the experience of survival
Dissolution of obscuration by technological rationality: With the development of technology, especially the lifestyle dominated by modern technological rationality, Heidegger worries that the Gestellen-setzung of technology dissolves the original obscuration of existence. Technological rationality reduces the world to a controllable tool, ignores the mysterious origin of the deep being, the richness of the masking is superficialized, the transparency of technology replaces the depth of the masked, and the experience of existence is deprived of its thickness.
The Occlusion Dilemma of the "World Image Age": Heidegger proposed the concept of the "Weltbild der Welt" (World Image Age), which refers to the fact that technology has reduced the world to images, things have become computable and controllable objects, and the occlusion has been flattened by images. This kind of pictorial obscuration is no longer revealed, but obscured, the source of the obscuration is flattened by the image, existence is deprived of its depth and mystery, the origin of ontology is dissolved by the obscuration, and the experience of existence loses its truth.
B. Aliberism and the existential crisis
The Manifestation and Roots of Nihilism: In the era of technology-place, Heidegger saw the rise of nihilism, where technical reason eliminated the obscuration, existence was dissolved, and the lack of obscuration led to the crisis of ontology, and nihilism manifested itself as people's doubts about the meaning of existence, the insensitivity of existence, the dissolution of existence by technical rationality, the loss of obscuration, and the depth of ontology, falling into nothingness.
Turning Point in Crisis: A Return to the Mysterious Source: Heidegger sees a turning point in the crisis, and although technical rationality dissolves the obscure, the being can rediscover the depth of the obscuration through the experience of the crisis and return to the mysterious source. In the crisis, people can realize the limitations of technical rationality, seek the mystery of obscureness, understand existence, go to the depth of the source, experience the richness of obscure, and find the turning point of returning to the source of mystery in the dilemma of technical rationality, which is the return of the depth and dignity of existentialism. The crisis that Heidegger points out in the age of technology is also a challenge to obscurity, the depth of existentialism, and the crisis of nihilism is a turning point to the return to the mysterious source, the dignity of existence.
VI. Freedom and the dignity of life: the human mission
A. The nature of freedom and the relationship between obscurity
The Manifestation of Freedom as a Mystical Source: In Heidegger's vision, freedom is not simply a random choice of free will, but an ontological depth, the manifestation of a mystical source. Freedom is in the veiled dynamic, in which the individual and the being seek self-revelation, and the decision of freedom is the manifestation of the mysterious source, the freedom of the masked, and the depth of self-determination.
Freedom and the transcendence of determinism: Freedom in obscuration, Heidegger proposed that freedom is not to escape from obscuration, but to decide in obscuration, and freedom is transcendence. Freedom is the decision of obscuration, the individual is not determined, freedom is beyond determinism, freedom is the transcendence of ontology, freedom is the freedom of obscuration, freedom is the depth of transcendence of self-determination.
B. Existential dignity and human mission
Finding the meaning of existence in obscuration: In Heidegger's theory of existence, human dignity is the meaning of finding existence in obscureness. Concealment is not a limitation, it is self-determination, it is the depth of ontology, the meaning of existence is found in the shadowing, the self is discovered by man, the concealment is the source of dignity, and the existence is the dignity of the human being found in the concealment.
Man's Mission and the Reconstruction of Social Culture: In the obscured social culture, Heidegger argues that man's mission is to reconstruct culture. The culture of masking is not decided, it is self-determined, man's mission is the decision of masking and the culture of masking and masking people, man's mission is to reconstruct culture in masking and reconstructing the dignity of masking people.
Author: Lu Xilin
Bibliography:
Heidegger, M. Being and Time. Translated by J. Macquarrie, J. & Robinson, E. Oxford: Blackwell Publishers.
Heidegger, M. The Question Concerning Technology and Other Essays. Translated by Lovitt, W. Harper & Row, A. New York: Harper & Brothers.
Disclaimer: All articles (including graphics, papers, audio and video, etc.) under my account can be reprinted or quoted at will after 72 hours from the date of publication, without informing me. If you need to request a manuscript, please contact [email protected]