Tuesday, March 03, 2015
Tristan Garcia on death, the end of presence.
Unlike the materialist or naturalist, the idealist makes death the end of being. Death no longer has anything to do with living things, but everything to do with the Idea. Death becomes the condition by which existent things, and not merely living things, can situate themselves outside their identity as human animals. Here, death belongs only to those who think about death, who are conscious of it, or who have an Idea of it. Other entities, like beasts, plants, and amoebas, merely ‘perish’ (according to Martin Heidegger).
But whoever contrasts death with life or with subjective being forgets that death is neither the end of a life nor the end of an individuated subject, but the end of an individuated life’s presence. Dying is irreducible to an operation of organised living things, which come undone, decompose, and recompose. Dying cannot be elevated to the idea of the end, nothingness, or the absolute. Neither a function of the living nor an ontological end, death is the event of an absence of life’s presence.
Death is what can only be absent.
Pp. 410-11, Form and Object: A Treatise on Things
Would that, as with Berkeley, only be true if there were no Daesin? After all so long as there is one there is being. Thus death for me must be distinguished from the end of being.
I think phenomenologically, this: "death is the event of an absence of life’s presence", makes sense.

There's a rock, if I encounter it the same way, yesterday and tomorrow, it's the same phenomena.
I saw someone yesterday, and I see their corpse tomorrow, it's a different experience, death happened to that being.

But being still goes on, or the corpse wouldn't be present for me.

Oh, I agree that in terms of phenomenological investigation you're completely correct. The question is to what degree one moves beyond that narrow case. An other way of putting it is what is the place of intersubjectivity in phenomenology.
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