“…Heidegger's essay ( The Age of the World Picture) includes the following three related concerns: a) the loss of the ontological difference between Being and beings; b) the metaphysical basis of our thought and its very nature; and c) the contemporary process by which the world becomes an object of representation and the human being becomes a subject who makes only representations. Regarding the first point, according to Flint (), it is important to remember that Heidegger presents not only the well‐known ontological difference between Being and beings but also a tripartite distinction between Being, beings and the meaning of Being:The question of the meaning of being is also one that is often passed over in readings of Heidegger's () Being and Time […]. In fact, Heidegger () draws out not just an ontological difference between beings and being, but a tripartite distinction involving the meaning of being.…”
Section: Heidegger and Educationmentioning
confidence: 99%
“…In this tripartite distinction, meaning is that which constitutes what is understood (Heidegger , 193 [152]) […] ‘giving it an axis around which it can organise itself’. So, meaning signifies the ‘upon which’ of a primary projection in terms of which an issue […] can be conceived in its possibilities as that which it is (Flint, , p. 141).…”
Since Plato, Western thought has framed knowing as a method within ‘some realm of what is’ and a predetermined ‘sphere of objects’. The roots and the consequences of this stance towards reason and truth were noted by Heidegger, who equates the history of Western thought with the history of metaphysics. Since Plato, truth has relied on definition, hierarchy and mastery. Discourse on the truth begins to be discourse on the limits of things and, thus, on who is able to set these limits and discourse. This dominant position erases its own traces, presents itself as unique and unavoidable, and excludes all other ways of thinking. This exclusion includes violence, and this violence is not merely a philosophical matter. It is written in the history of the West, which is a history that includes conquest, genocide and war. However, we can also identify in Heidegger ways to transcend this inner violence by returning to the originating stance towards truth, namely, truth as aletheia, or world disclosure. This article provides the groundwork to argue that Heidegger's thought, based on a call for existential responsibility, requires education to remake our existence.
“…Heidegger's essay ( The Age of the World Picture) includes the following three related concerns: a) the loss of the ontological difference between Being and beings; b) the metaphysical basis of our thought and its very nature; and c) the contemporary process by which the world becomes an object of representation and the human being becomes a subject who makes only representations. Regarding the first point, according to Flint (), it is important to remember that Heidegger presents not only the well‐known ontological difference between Being and beings but also a tripartite distinction between Being, beings and the meaning of Being:The question of the meaning of being is also one that is often passed over in readings of Heidegger's () Being and Time […]. In fact, Heidegger () draws out not just an ontological difference between beings and being, but a tripartite distinction involving the meaning of being.…”
Section: Heidegger and Educationmentioning
confidence: 99%
“…In this tripartite distinction, meaning is that which constitutes what is understood (Heidegger , 193 [152]) […] ‘giving it an axis around which it can organise itself’. So, meaning signifies the ‘upon which’ of a primary projection in terms of which an issue […] can be conceived in its possibilities as that which it is (Flint, , p. 141).…”
Since Plato, Western thought has framed knowing as a method within ‘some realm of what is’ and a predetermined ‘sphere of objects’. The roots and the consequences of this stance towards reason and truth were noted by Heidegger, who equates the history of Western thought with the history of metaphysics. Since Plato, truth has relied on definition, hierarchy and mastery. Discourse on the truth begins to be discourse on the limits of things and, thus, on who is able to set these limits and discourse. This dominant position erases its own traces, presents itself as unique and unavoidable, and excludes all other ways of thinking. This exclusion includes violence, and this violence is not merely a philosophical matter. It is written in the history of the West, which is a history that includes conquest, genocide and war. However, we can also identify in Heidegger ways to transcend this inner violence by returning to the originating stance towards truth, namely, truth as aletheia, or world disclosure. This article provides the groundwork to argue that Heidegger's thought, based on a call for existential responsibility, requires education to remake our existence.
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