Fun. Discoveries of Phenomenology by Martin Heidegger 1925

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Fun. Discoveries of Phenomenology by Martin
Heidegger (1925)

• Intentionality directing-itself-toward
• The structure of all lived experiences and
  psychic comportment
• If we focus on the perceived of perceiving, the
  toward-which, the entity itself, we find it can
  show itself in the following ways
• Environmental thing
• Natural thing
• thinghood

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The perceived of perceiving the how of
being-intended

• In a concrete perception, the perceived as such
  has the feature of bodily presence, being bodily
  there.
• Another feature of the perceived is that it is
  presumed as a thing-totality thus it is not a
  mere sensation.
• Other manners in which an entity may be intended
  include
• Empty-intending
• Envisaging
• Picturing

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• Against a picture theory of perception
• A picture-thing has a structure totally
  different from that of direct perception. (p.
  268)

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Categorial Intuition

• Based on Husserls sixth investigation
• Truth as Demonstrative Identification
• Identification of presumed and intuited veritas
  est adaequatio rei et intellectus
• Act-structure of evidence itself
• The object intuited, its being, being-real

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Being and Time (Sein und Zeit) 1927

• The question of being
• The phenomenological method (paragraph 7 of
  Intro.)
• The concept of phenomenon
• that which shows itself in itself, the manifest
• The concept of the logos
• Discourse, to make manifest what one is
  talking about in ones discourse,
  letting-something-be-seen

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The Preliminary Conception of Phenomenology

• to let that which shows itself be seen from
  itself in the very way in which it shows itself
  from itself
• to the things themselves
• What is the subject matter of phenomenology? What
  is it that it lets us see?
• Being, the being of entities
• Only as phenomenology is ontology possible.

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What is philosophy?

• Ontology and phenomenology are not two distinct
  disciplines among others. These terms
  characterize philosophy itself with regard to its
  object and its way of treating that object.
  Philosophy is universal phenomenological
  ontology, and takes its departure from the
  hermeneutic of Dasein, which, as an analytic of
  existence, has made fast the guiding-line for all
  philosophical inquiry at the point where it
  arises and to which it returns. (p. 287)

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The Worldhood of the World

• Daseins character is defined as
  Being-in-the-World
• Thus Worldhood is an existentiele (i.e. an
  essential existential structure)
• The ontic-ontological distinction
• We begin the analytic with the world of everyday
  Dasein closest to usenvironmentality

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• In our concernful dealings with our environment
  we encounter things invested with
  valuepragmataZeugequipment
• Equipment is essentially something
  in-order-to herein lies an assignment or
  reference of something to something
• The kind of Being which equipment possesses we
  call readiness-to-hand, which is to be
  distinguished from present-at-hand

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How the worldly character of the environment
announces itself in entities within-the-world

• Through conspicuousness (unusability),
  obtrusiveness (un-ready-to-handness), and
  obstinacy (disturbance)
• the towards-this of our assignment becomes
  explicit
• Being-in-the-World amounts to a non-thematic
  circumspective absorption in references or
  assignments constitutive for the
  readiness-to-hand of a totality of equipment (p.
  299).

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Involvement and significance the worldhood of
the world

• The character of Being which belongs to the
  ready-to-hand is an involvement, which is prior
  to any single item of equipment.
• The totality of involvements goes back to the
  towards which which is a for-the-sake-of-which
  pertaining to Dasein.
• letting-something-be-involved

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• The wherein of an act of understanding which
  assigns or refers itself, is that for which one
  lets entities be encountered in the kind of Being
  that belongs to involvements and this wherein
  is the phenomenon of the world. And the structure
  of that to which Dasein assigns itself is what
  makes up the worldhood of the world (p. 307).