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The subject of this research is the contours of philosophical reasoning on the authenticity of human existence from the perspective of postmodernism. Comparison is conducted on interpretations of subjectivity in different philosophical discourses. The article examines the postmodern stage as an inversion of values and traditions of modernism and postmodernism in the context of new realities of the digital virtualized society. The author reviews the postmodern inter-worldliness of a subject and externalized selfness of a human, who on the one hand seeks self-identification, and om the other – avoids it, falling under the sway of symbolic identity, determined by the social institutions, norms and standards. Research methodology is based on the historical-philosophical approach, phenomenology of social, existential analytics and object-oriented ontology. A conclusion is made that the situation of s postmodern human is reflected in transition from the idea of diluting metanarrative to ethical universalism, from the regression of the philosophy of identity to object-oriented ontology, from skepticism to sincerity, from ironic sensibility of postmodernism to aesthetic experiencing of the tragic, from the power of text to metaphoric access to reality.

The article explores one of the aspects of Heidegger's existential analytic – everyday dealings with ready-to-hand equipment (tools). The author’s aim is to analyze the phenomenon of equipment in a broader perspective to widen the borders of everyday being-in-the-world characterized by routine nonthematic dealings with things that distract man from his true being. The author claims that in everyday use man discovers only functionality of equipment which cannot be considered its genuine grasp. The actual knowledge of things is accessible mainly to their creators for whom they are not ready-to-hand tools but the aim of their thematic investigative thought. The concrete notion of a thing is developed by those who know the origin and formation of things. Accordingly, Dasein’s everyday concern for the world is not the primary mode of being-in-the-world. The primary one is the master's non-daily creative work in his being-in-the-world which allows him/her to discover true being of things.

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