Killyourstereo.com (mono vinyl rules!) on Fierce Mild's new single "Dasein".
In Heidegger’s book, the German author sought to analyse the concept of Being and he uses Dasein to refer to the experience of being that is particular to that of human beings; beings that have to confront being alone, interpersonal relationships, and our own mortality. Heady philosophy aside, adding to this sublime new track’s theme of personal selfhood is its Soundcloud description, which states that “A brain is sexless. It is classless, cultureless and raceless. A brain becomes its shell as it is shaped like clay by the world which looks at it. It learns to look at itself with that world in mind. We are at once trapped and comforted by our sculpted forms.”
In PopMatters, Chadwick Jenkins on Befindlichkeit, Verstehen and Rede in Mizoguchi's 'Ugetsu'.
The women, likewise, see a set of possibilities for living in the world that are also not entirely realistic and equally predicated upon Heidegger’s three categories, as well as traditional gender roles. Their vision (Mood) a familiar bless insecurity cannot be realized without some concession to “male” ambition. Their seeming good sense (and we are clearly meant to see Miyagi as being in the right) is tempered by a slippery faith that togetherness vouchsafes security. This abiding trust in the blessedness of the familial derives from their Understanding in relation to their projects—but their practicality is ultimately impractical, grounded in the Discourse of the traditional view of woman as guarantor of familial cohesion.
In Philosophy Now Mahon O’Brien reviews the first Ponderings.
Contrary to what some of Heidegger’s most fanatical supporters maintain, these notebooks are not rich philosophical repositories teeming with crucial insights that enhance our understanding of Heidegger’s published work. There are interesting passages here and there, not least his occasional references to Being and Time, which help to shed light on how he himself reflected on the successes and failures of his early work. Notwithstanding, it has been somewhat bewildering to observe certain commentators boldly proclaiming the virtues of Heidegger’s notebooks, trawling through these disparate series of jottings for fragments and phrases which are then stitched together into rather patchy evidence to support disappointingly heavy-handed, tendentious, yet keenly defended interpretations.
National Catholic Register reviews Andrew Root’s “The Loss of Family as the Loss of Being: Divorce as an Ontological Wound,”
I found Andrew Root’s chapter, “The Loss of Family as the Loss of Being: Divorce as an Ontological Wound,” particularly relevant, again, though, up to a point. The description of the impact of a father’s absence on a child after a divorce rang true.
Referencing the thoughts of Martin Heidegger, a German philosopher, Root says, that “when the one who moves to another place is her father, the one responsible for the origins of her own being ... this sends shockwaves back to her own being”. “An ontological world has collapsed. ... She must question who he is, and in so doing must also ask who she is”.
Existential guilt descends from the form of human life as such. Heidegger maintains that human life—at all points and without fail—consists of pressing into certain possible ways of life. But this means our existence is responsible for a lack: when following a certain path, we inevitably cut ourselves off from others.
The paths we choose, for Heidegger, determine who we are. Thus, since we cannot but follow certain paths, the burden of being somebody and not someone else, of taking a stand on who we are, is built into existence.
Playing influences the ideology and exposes the mentality and the role of imagination in producing the truth.
Wise men have been busy with the basic obviousness, which is considered the platform of formulating the truth, or the plurality of “paths of truth” as Martin Heidegger put it. Thus came philosophical concepts based on Aristotle’s logic and Greek ideas and on developed concept of wisdom in the East and of ideas that oppose myths from the 5th century until the 15th century.