Sein-zum-Tode
Human existence is finite and always heading toward death; authentic existence keeps this in view instead of fleeing it.
In lecture order, as Marci Shore presents each view. The time opens that minute of the lecture on YouTube.
Authenticity means facing, eyes open, that one is finite and always moving toward one's own death (Sein-zum-Tode). Inauthenticity is at bottom a way of fleeing that awareness.
Put simply Heidegger: living authentically means facing, eyes open, that you are finite and always moving toward your own death, his "being-toward-death". Living inauthentically is at bottom a way of running from that knowledge.
Fear always takes an object: snakes, spiders, planes. Angst takes none; what it faces is precisely nothing, the nothingness every existence is inevitably headed toward.
Put simply Heidegger: fear is always of something, like snakes or planes. "Angst", a deep dread, has no object. What it faces is nothing at all: the nothingness every life is heading toward.
Where to read it Heidegger, Being and Time §40 (H. 186–189).
Death singles each of us out, because everyone dies alone. It is the one moment that is truly mine (Jemeinigkeit), belonging to no one else.
In the text In Being and Time (1927; Macquarrie and Robinson translation), mineness belongs to all of Dasein's being: §9 says "The Being of any such entity is in each case mine"; §47 says death "is in every case mine".
From Heidegger, Beauvoir takes the strong notion that human finitude must be accepted: we are mortal, moving toward death, and that is the context in which we make decisions.
Shore thinks people reasonably ask whether Heidegger leaves room for authentic life among others: his authenticity demands the profound loneliness of facing one's own death.
Shore lines up four versions of one shaking moment: Heidegger's being-toward-death, Shklovsky's estrangement, Husserl's reduction, Levinas's face-to-face. For Levinas the jolt comes from the other, not from death.
Put simply Shore lines up four shaking moments that reveal something fundamental: facing death (Heidegger), seeing the familiar as strange (Shklovsky), setting assumptions aside (Husserl), meeting someone face to face (Levinas). For Levinas, it comes from another person, not death.
3 links between claims that both use the term. Each shows the earlier claim, then the later one that answers it. “Our inference” marks a link Shore does not state outright.
HeideggerAuthenticity means facing, eyes open, that one is finite and always moving toward one's own death (Sein-zum-Tode). Inauthenticity is at bottom a way of fleeing that awareness. L12 · 38:17
HeideggerFear always takes an object: snakes, spiders, planes. Angst takes none; what it faces is precisely nothing, the nothingness every existence is inevitably headed toward. L12 · 41:22
Anxiety is the mood in which being-toward-death is actually confronted.
HeideggerAuthenticity means facing, eyes open, that one is finite and always moving toward one's own death (Sein-zum-Tode). Inauthenticity is at bottom a way of fleeing that awareness. L12 · 38:17
HeideggerDeath singles each of us out, because everyone dies alone. It is the one moment that is truly mine (Jemeinigkeit), belonging to no one else. L12 · 44:30
Finitude individualizes: death is the one thing each Dasein must do alone.
HeideggerAuthenticity means facing, eyes open, that one is finite and always moving toward one's own death (Sein-zum-Tode). Inauthenticity is at bottom a way of fleeing that awareness. L12 · 38:17
BeauvoirFrom Heidegger, Beauvoir takes the strong notion that human finitude must be accepted: we are mortal, moving toward death, and that is the context in which we make decisions. L16 · 20:23
Choosing as finite beings toward death: being-toward-death as the frame of ethics
Terms that appear in the same claims.