Summary:
This paper analyzes the concept of "seeing" in Heidegger's philosophy, from seeking, looking, perspective to seeing, and penetrating, revealing the intersubjective practice of ontological phenomenology. The article first reviews how Heidegger shifted from traditional epistemology to existential problems, and then discusses the contrast between the philosophical uniqueness of the concept of "see" and the traditional theory of intuition, emphasizing its revolutionary contribution to ontological phenomenology.
I. Introduction
In the long history of traditional Western philosophy, epistemological issues have always been the core topics of philosophical discussion, involving the origin, nature, scope and acquisition of knowledge. From Plato's Theory of Theory to Kant's Critical Philosophy, philosophers have relentlessly pursued a solid foundation of certainty and truth.
However, as modernity deepened, this quest encountered unprecedented dilemmas: the boundaries of rationalism were questioned, absolute truth was disillusioned, and the dualism of subject and object was dismantled. Especially in the era of industry and technology, the sense of alienation between man and nature, self and others, tradition and modernity is increasing, and traditional epistemology cannot fully explain the fundamental problems of human existence, such as the meaning of existence, value judgment, and the source of practical action. It is in this context that Heidegger turns to the phenomenological exploration of ontology, seeking to transcend the limitations of epistemology and reveal how being itself precedes and constitutes knowledge.
II. The Philosophical Turn and Ontological Foundations of Heidegger's Phenomenology
A. Transformation of rational cognition
Heidegger's philosophical exploration begins with a profound reflection on the dilemmas of traditional epistemology. In the history of Western philosophy, epistemology has mainly revolved around the discussion of the source, structure, certainty, and validity of knowledge, but Heidegger argues that this pursuit ignores the more fundamental problem—existence itself. He proposed that the true philosophical task should not be limited to the inquiry into knowledge, but should turn to the inquiry into existence, that is, the existence of "within" (Dasein-der-Welt-sein).
This shift means moving away from the question "How do we know?" Thinking into "How do we exist?" It is concerned with the state of being, experience and mode of existence of human beings, rather than just the objective understanding of the world. Heidegger emphasized that the question of ontology is the premise of all philosophical problems, and only by understanding the meaning of existence can we correctly discuss the issues of cognition, value, truth, etc.
B. The Phenomenology of Existence is proposed
Heidegger's phenomenology is an innovation of traditional philosophy, which does not simply inherit the intuitive method of phenomenology, but places it within the framework of ontology. Unlike Husserl's phenomenology, which focuses on the intentionality of consciousness, Heidegger's phenomenology focuses on the way in which the being is made, revealing itself in the world.
He argues that "Sein" rather than "Seiendes" is the primary object of philosophical thought. Phenomenology here is no longer limited to the description of phenomena, but reveals how the Being manifests itself in the world, and how the relationship between the Being and the World constitutes the Being as the Being.
Heidegger's phenomenological characteristics are reflected in several key points: first, it emphasizes the primordialness of being directly oriented to the experience of being, and asserts the immediacy of phenomenology, that is, the appearance of things in themselves. Secondly, it focuses on the practicality of the being, that is, the existence in the world, and emphasizes that man is not an isolated subject, but exists with the world, others, and things.
Furthermore, Heidegger's phenomenology is temporal, believing that being is a process that unfolds in time, rather than a static structure. Finally, it is historical, and the phenomenology of ontology reveals the historical conditionality of existence, that is, the understanding of existence is always formed in a specific historical and cultural context.
3. Heidegger's "Vision": An Exploration of Intersubjectivity in a Phenomenological Approach
A. The connotation of "seeing".
In Heidegger's phenomenological framework, Sicht goes far beyond intuitive simplicity and is an ontological way of perspective, a revelation of the state of being. Among them, Suchsicht is particularly crucial, as it is the starting point of the exploration of existence, an active and dynamic search process.
See-seeing is not only dependent on sensory contact, but also a kind of ideological initiation, an attempt by the being to find the meaning of his own existence in the world. See-seeking represents an open-mindedness to allow the being to reveal himself in the world, rather than an imposed conceptual framework of one-way objects for the subject. It emphasizes the generative nature of thought, that is, in the encounter with the being, the thought is stimulated, formed, and progressively deepened.
B. Intersubjectivity practices
Heidegger's concept of "seeing" profoundly embodies intersubjectivity, that is, the mode of being in the world (Mitsein), which transcends the limitations of individual cognition and shows the interaction between people, people and the world, and others in their common existence. In the practice of intersubjectivity, "seeing" is no longer an individual's private activity, but occurs in a network of relationships that coexist with other beings in the world.
Seeking, as a trigger of thought, makes the subject aware of his interdependence and interaction with other beings, not only between human beings, but also with the non-human world (nature, technology, etc.). Rücksicht further deepens this interaction, emphasizing the retrospective in co-existence, that is, the care and ethical responsibility of other beings, which embodies the ethical dimension of the present world.
"Vision" in the practice of intersubjectivity is a kind of commonality, a common experience and understanding, and a way of revealing existence to each other. Through the practice of intersubjectivity of "seeing", Heidegger shows how existence in the world is not just the accumulation of individual bodies, but a dynamic network of mutual influence and mutual formation, which provides a profound ontological foundation for human interaction, ethical action, and even social structure.
Fourth, the level of "seeing": from looking to seeing, seeing, seeing, and seeing
A. Seeking
As the starting point of phenomenological "seeing", the significance of seeking, which is far more than simple observation with the naked eye, is the opening of the eye of the soul and the initial action of ideological exploration. Seeker uses the senses as the first doorway, but in essence, it is the first touch of existence, a curiosity and inquiry about the world. It does not presuppose answers, but remains open-minded and allows existence to reveal itself in its own way.
In the search, the subject is not passively receiving, but actively intervening, and through the combination of perception and thinking, the meaning of the being is first revealed in the thinking. This process is not only the cognition of external things, but also the exploration of the inner world of thought, from which ideas can be born, laying the foundation for the subsequent level of "seeing".
B. Look
In Heidegger's phenomenology, the contemplation is a deeper aspect of the search, which embodies the ethical dimension of Mitsein. In the co-existing world, each being is not an isolated island, but is inextricably linked to other beings.
Caring means always taking into account the existence of the other in action and understanding, that is, "looking back" at the other, paying attention to their needs, feelings, and possible reactions. This kind of retrospective is not only a conscious consideration, but also a moral behavior in life practice, which requires us to show respect, care and responsibility for others in our daily lives. Consideration thus becomes a practice of ethical living, which strengthens the ethical bonds of intersubjectivity and enables us to live together more harmoniously in our common world.
C. Perspective
Phenomenological perspective is the ability to penetrate the surface and go straight to the core of existence. It requires us not only to see things as they are, but also to understand how things manifest themselves in themselves, how they manifest themselves in their particular forms of existence. Perspective transcends the understanding of parts and fragments, and pursues wholeness and completeness, which enables us to grasp the essential structure of things and gain insight into their internal logic and relevance.
The process of perspective emphasizes the transparency of things, that is, allowing things to manifest themselves in their most authentic way, so as to achieve a direct, unobscured experience of phenomena. Perspective is not only an epistemological activity, but also an existential practice that allows us to connect with the world on a deeper level, to understand the place of things in the world and what they mean to us.
D. Observation
Insight is the deepest level of phenomenological "vision", which points to the process of deep insight into the nature of existence and insight into the truth. Unlike the extroverted exploration of previous stages, contemplation is an introverted gaze, a revelation of the inner truth of the being. In contemplation, we not only see the appearance of things, but more importantly, we penetrate the phenomena to the inner essence of the being, grasping the core secrets of its existence. This process requires a high degree of concentration and understanding, and is the purest and most direct experience of existence.
Perception enables the subject to transcend conventional boundaries of knowledge and enter the true dimension of being, revealing subtle but vital truths. Insight is not only the acquisition of knowledge, but also the solution of the mystery of existence, which provides the deepest foundation for understanding ourselves, others, and the world as a whole.
5. Comparison of the ontological significance of Heidegger's "seeing" with traditional philosophy
A. Comparison with the intuitive theories of Aristotle, Kant, and Husserl
Heidegger's concept of "sight" is unique in the history of philosophy, in contrast to traditional intuitive theories. For Aristotle, nousia is an intellect that points to an eternal and unchanging form of reason, which transcends the individual and is still in the changing world. Heidegger's "seeing" captures existence from motion, pays attention to the rheological changes and practices of "being", and emphasizes the generative nature of thought.
Kant's intuition combines concept and intuition, grasps phenomena through a categorical framework, and ensures the unity of experience, while Heidegger's "seeing" directly reveals existence in the world, transcending the inherent structure of subject and object, and attaches more importance to the overall presentation of being. As for Husserl, his phenomenology emphasizes the intentionality of consciousness and focuses on the orientation of objects, while Heidegger's "sight" transcends the limitations of consciousness and delves into existence itself, showing the intersubjectivity and the interweaving of the world. With its uniqueness and innovation, Heidegger's "Vision" shows the depth of phenomenology, starting from ontology, and provides a new perspective of dynamics and intersubjectivity for intuition.
B. Existential significance
Heidegger's concept of "seeing" provides a basis for epistemic activities such as truth, goodness, and beauty within the framework of ontology, which is a depth that cannot be reached by traditional epistemology. In traditional epistemology, the discussion of truth, goodness, and beauty is often based on reason and formal logic, norms, or experience, and is the subject's grasp of the object. Heidegger's "seeing" places truth in being, and the search for it is the beginning of the generation of thought, and truth is no longer an external conformity, but a display of the being in the world.
Goodness and beauty are also understood as patterns of existence, with contemplation revealing the co-existing ethical dimension and responsibility, perspective requiring a comprehensive understanding of the pattern of existence, and beauty being insight in contemplation, which is the inner truth of truth. These epistemic activities are no longer isolated, but in an existential network, where truth, goodness, and beauty are manifestations of the being's mode of being.
Heidegger's "seeing" provides an ontological dimension for epistemology, so that epistemic activities such as truth, goodness and beauty return to existence itself, and are no longer limited to the framework of subject and object, but the existential practice of intersubjectivity. This provides a more original, richer and more profound theoretical basis for understanding epistemic activities, and transcends the limitations of traditional epistemology.
VI. Conclusion
Through his unique concept of "sight", Heidegger has carved a profound trace in the history of philosophy, especially in the construction of ontological phenomenology. He elevates "seeing" to the level of ontology, which is not only a way of perceiving, but also a way for the existent to reveal his own existence, which fundamentally subverts the framework of the subject-object duality in traditional epistemology.
Heidegger's "Vision" emphasizes the primordial relationship between the world and us, revealing the dynamic process of being itself, as well as the true state of man as a being. This contribution not only deepened the understanding of human existence, but also redefined the core philosophical concepts of truth, time, and history, opened up a new path for the development of phenomenology, and influenced subsequent philosophers such as Levinas and Merleau-Ponty to discuss intersubjectivity, bodyfulness, and ethics, and thus promoted the turn of modern philosophy as a whole.
Author: Lu Xilin
Bibliography:
Sheehan, T. (2015). Making Sense of Heidegger: A Paradigm Shift. Lanham, MD: Rowman & Littlefield.
Dreyfus, H. L. (1991). Being-in-the-World: A Commentary on Heidegger's Being and Time, Division I. Cambridge, MA: MIT Press.
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