Summary:
The purpose of this paper is to explore how Heidegger deeply integrates and transcends the concept of "being in the world", that is, the way of human existence and the traditional representation theory (represented by Descartes). This paper first analyzes the core elements of "existence in the world", including the precedence of existence, temporality, and historicity, as well as the casting, sinking, and fear in the structure of existence. Subsequently, he criticized Descartes's representation theory, pointed out the limitations of its subject-object duality, and emphasized the internality and contextualization of representations in Heidegger's being.
I. Introduction
In the realm of contemporary thought, Heidegger's philosophical thought, especially his notion of "in-der-welt-sein", continues to show far-reaching influence. With the advent of the technological era, human society and the way of existence of individuals have undergone unprecedented changes, and the relevance between people and the world, the boundary between subjectivity and objectivity, and the acquisition and expression of knowledge are all facing new challenges.
In this context, the reinterpretation of the concept of "living being" is particularly urgent. It's not just about how we understand the relationship between the self and the world, but it also touches on the nature of human beings in technological culture, the impact of technological developments on the way people exist, and the ways to find authenticity and meaning in this context. Heidegger's philosophy provides us with valuable resources for reflecting on modernity, critiquing technological rationality, and exploring the reality of human existence, which is of inestimable value in guiding us towards a more profound and responsible way of being.
II. The basic connotation and structure of "living beings".
Definition of the concept of "living existence".
Heidegger's "Existenz in der Welt-sein" is a central concept that transcends the traditional binary opposition of subject and object, emphasizing that man's mode of being is predetermined in the world. This concept encompasses the pre-existence of existence (Existenz-vorität), which states that existence precedes any specific attribute of the being and is the premise of its existence.
Zeitigkeit, on the other hand, emphasizes that being is the existence of time, and that time is not a container for external flow, but a way for the being to appear. Geschichtlichkeit reveals the position of the being in a particular historical context, emphasizing the relativity and temporality of existence.
B. Structural Analysis: The structure of the existence of this presence (Dasein).
Heidegger's "being in the world" has a complex structure, and its core includes a variety of ways of being, such as Entwurf, Fall, and Angst. Entwurf refers to the possibility of the being being opening up to the future, and throwing it shows the initiative and future orientation of the being.
Fall is the sinking of the existent into the world, indicating the throwability of the being in the world, unable to choose the state of birth and existence. Angst is a special kind of fear, not the fear of a specific object, but the fear of the existant's own possibility of existence, that is, the fear of the essence of existence, which reflects the deep understanding of existence of the existent. Together, these modes of being construct the structure of the present and embody the relationship between man and the world.
C. Relationship with the body
Heidegger's understanding of bodiness is not to ignore or belittle it, but to place it within the framework of ontology. He believed that the body was one of the ways in which beings existed, rather than a simple material entity. Physicality is not a separation from being, but an expression of the being's existence, the embodiment of the being's presence in the world. In the world, the body is the medium of understanding, perception, and action, and it participates in the interaction between the living being and the world, such as casting, sinking, and fearing.
Heidegger's existence in the world is not detached from matter, but transcends the duality of materialism, and the body, as a mode of being, is the way for the being to directly participate in and perceive the world in the world, which embodies the unity of the materiality and spirit of the being's mode of being. Therefore, "existence in the world" is not independent of bodily experience, but through bodily experience, the bodily experience has a deep relationship with the world, realizing the inner connection between the being and the world.
III. Review and Critique of the Cartesian Representation Model
A. Descartes' "I think, therefore I am" and the theory of representation
In Descartes' cognitive model, "I think, therefore I am" (Cogito ergo, ergo, sum) becomes the starting point of knowledge and establishes the central position of subjectivity. According to Descartes, knowledge construction begins with the subject's active thinking activity, that is, representation, which is the bridge between the subject and the outside world, through which we perceive the world. Representation is the cornerstone of knowledge in the Cartesian system, which undertakes the representation, interpretation and understanding of objects, thus constructing our knowledge system about the world. The reliability, clarity and accuracy of representation are the key to the authenticity of knowledge, emphasizing the leading role of representation in the process of rational cognition.
B. Heidegger's Critical Perspective
Heidegger's critique of Descartes first focuses on the subject-object duality, and he rejects the subject's view of the subject as an independent closed system, separated from the object, which ignores the nature of the being's existence in the world. Heidegger pointed out that the subject and the world are not opposites, but are predetermined in the world (In-der Welt-sein), and that the subject's existence in the world (Dasein) is a holistic, non-isolated cognitive activity, a mode of being. Therefore, representations cannot exist independently of the being and cannot be discussed in isolation.
Heidegger's discussion of the limitations of representation theory is its formalization and abstraction. He criticized the traditional representation theory for ignoring the practicality of the being's existence, overly formalizing, ignoring the existential's way of existence in specific situations, and failing to reflect the existence of the existent. Representation, in Heidegger's view, is not a reproduction or mapping of knowledge, but a reveal, a manifestation of the Being's mode of being.
Through representation, the existent is not passively reflected, but exists in the world, is actively revealed, and is the existant's participation in the mode of existence. Heidegger emphasizes that true understanding must be ontological, not just epistemological, but a revelation of the way the being exists, characterized by the interaction of the being's relationship with the world, rather than a one-way mapping. Therefore, Heidegger's critique is not only an opposition to the theory of representation, but also a transcendence of ontology, a new understanding of the mode of being.
IV. The integration path of "living being" and representation
A. Contextualization of representations
In Heidegger's framework, representation is not an add-on to the "being in the world", but a part of its intrinsic nature, a manifestation of the mode of being. According to Heidegger, representation is not just a static mapping, but a dynamic revelation, the result of the Being's interaction with the world, and the way the Being is in the world. Representation is therefore not independent, it is contextualized in the existence of the being and the world, it is the existence of the being that participates in the world, and the representation is the way of existence of the being in the world, and it is the interaction between the world and the being in the world. Representation is not objectification, but contextualization, the practice of the being in the world, the way of existence of the being in the world.
B. "Existence in the world" as a condition of representation
In Heidegger's theory of ontology, representation is not unconditional, but the condition of being in the world. The way of existence of the being presupposes the possibility of representation, the existence of the existent in the world, and the first thing of the representation is the existence of the being. The existence of the being, the way of existence of the being, such as the casting, sinking, and fear, are all the conditions of representation. The way in which the being exists in the world determines the representation, how the being is represented by the existent, and how the being understands the world when the being is alive. The existential mode of existence is the condition of representation, the representation is the manifestation of the existent's mode of existence, and the representation is the practice of the existent's mode of existence.
C. Viet formalization
Heidegger demanded that representation transcend formalization, arguing that traditional representation theory is too abstract and ignores the concrete situationality of the being, the way of being of the being, and the practicality of the being in the world. Heidegger argues that representation should focus on contextuality, the specific situation of the being in the world, the practice of the being, and the practice of the being in the world.
Representations should be situational, concrete, practical, and existential practices. Representation should go beyond formalization, not the mapping of form, but the practice of the being in the world, the specific situation between the being and the world, and the way of existence of the being. Heidegger's representation goes beyond formalization, it is a representation of practice, a representation of the situation, a representation of the being's presence in the world, and a practice of the being's mode of being.
V. The Mechanism of Interaction between "Living Being" and Representation
A. Generation and Molding
In Heidegger's philosophical vision, Dasein is not only surrounded by the world, but also actively participates in the construction of the world through representational activities. Representation is not just a passive reflection of external reality, it is a dynamic, creative process through which this is constantly generating and shaping its life world.
This generative nature is embodied in the fact that individuals assign meaning to their surroundings through intentional actions such as understanding, interpreting, and evaluating, thereby constructing a world full of meaning in subjective experience. At the same time, this process also constantly shapes the individual himself, because "living existence" is inherently self-related, and each representational behavior is a deepening or adjustment of self-understanding, which in turn affects the future mode of existence and action choice.
B. Truth and Misunderstanding
Within the framework of "living existence", representation is a double-edged sword, which can lead to the revelation of truth, but also can lead to misunderstanding and alienation. When representational activities are based on an open, sincere attitude, it can reveal the true aspects of existence, helping it to gain insight into the nature of things and achieve a true understanding of existence. In this state, representation becomes the path to truth, facilitating a real encounter between the individual and the world.
However, if representation is trapped in the everydayness of ordinary people, limited by public opinion and established conceptual frameworks, it can lead to a misunderstanding of existence, causing the individual to fall into "sinking" and alienating from his or her true state of being. At this point, representation becomes a veil that obscures the truth, allowing the individual to lose sight of the superficial phenomena and fail to touch the deeper meaning of existence.
C. The ethical dimension of representation
In the context of "living existence", representational behavior has profound moral implications, which are directly related to the individual's sense of responsibility and understanding of existence. From an ethical point of view, representation is not only a cognitive activity, but also a process of value judgment and action orientation. It requires this to maintain a sense of prudence and responsibility in the representation, and to realize that each representation may affect the meaning structure of others and even the whole society, and thus affect the living conditions of others.
Therefore, sincerity and fairness are characterized by respect for the existence of others, and embody the ethics of coexistence between individuals. Moreover, recognizing the ethical responsibility of representation implies acknowledging that our existence is not merely personal, but intertwined and together constitute a moral community. In this understanding, representational behavior prompts individuals to reflect on their own way of being, to assume moral responsibility for themselves, others, and the world, and to promote a return to a more authentic state, that is, to the truth of existence.
VI. Conclusion
Heidegger's philosophical explorations, especially his interactive analysis of the concept and representation of "being in the world", present us with a profound and comprehensive perspective that redefines the relationship between the subject and the world. On this basis, we reiterate that there is a complex integrated relationship between "living beings" and representations, which transcends the framework of the binary opposition of subject and object in traditional representation theory.
Heidegger does not simply reject the traditional theory of representation, but through an in-depth analysis of "being in the world", he reveals how representation as a part of the mode of existence is intrinsically related to the structure of human existence, thus advancing the depth and breadth of the understanding of representation. His theory emphasizes the practicality and situationality of representation, pointing out that representation is not only a way to understand the world, but also a way to construct and participate in the world, showing a profound transcendence and integration of traditional theories.
Author: Lu Xilin
Bibliography:
Heidegger, M. Being and Time. Translated by J. Macquarrie, J. & Robinson, E. Oxford: Blackwell Publishing.
Dreyfus, H. L. Being-in-the-World: A Commentary on Heidegger's Being and Time, Division I. Cambridge, MA: MIT Press.
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