To Chris Doss:
Isn't H's phenomenology of death, after all, phenomenally ambiguous:
Death is seen as the boundary or limit of Being, the terminus of possibility,
beyond which is non-existence.
Death is seen as the Aristotelian telos, which structures all that precedes it,
entelechy.
Death is seen as an everyday event of Being.
Death is seen in the Attic fatalist ( Kierkegaardian) sense of
darkness, inspiring angst.
Death is corporealized (mythopoesis), treated as being.
...etc.
. And I don't see how this doesn't, in large measure, qualify as metaphysics;
since there
is no way we can know these things either intuitively (thru their
self-disclosedness)
or otherwise. Or why they are the privileged matrix of "authenticity".
Certainly, other
major systems (Humanist , Christian ) have found the antitheses (arete, agape)
equally
"unconcealed", epiphanized and equally "Magnanimous/Pius".
I don't see the necessity of this theme, nor does it cohere for me.
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---
Isn't H's phenomenology of death, after all, phenomenally ambiguous:
Death is seen as the boundary or limit of Being, the terminus of possibility,
beyond which is non-existence.
Death is seen as the Aristotelian telos, which structures all that precedes it,
entelechy.
Death is seen as an everyday event of Being.
Death is seen in the Attic fatalist ( Kierkegaardian) sense of
darkness, inspiring angst.
Death is corporealized (mythopoesis), treated as being.
...etc.
. And I don't see how this doesn't, in large measure, qualify as metaphysics;
since there
is no way we can know these things either intuitively (thru their
self-disclosedness)
or otherwise. Or why they are the privileged matrix of "authenticity".
Certainly, other
major systems (Humanist , Christian ) have found the antitheses (arete, agape)
equally
"unconcealed", epiphanized and equally "Magnanimous/Pius".
I don't see the necessity of this theme, nor does it cohere for me.
--- from list heidegger@xxxxxxxxxxxxxxxxxxxxxxxxxx ---