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''Dasein'' ((:ˈdaːzaɪn)) is a German word which means "being there" or "presence" (German: ''da'' "there"; ''sein'' "being") often translated in English with the word "existence". It is a fundamental concept in the existential philosophy of Martin Heidegger particularly in his magnum opus ''Being and Time''. Heidegger uses the expression ''Dasein'' to refer to the experience of ''being'' that is peculiar to human beings. Thus it is a form of being that is aware of and must confront such issues as personhood, mortality and the dilemma or paradox of living in relationship with other humans while being ultimately alone with oneself. ==Heidegger's re-interpretation== In German, ''Dasein'' is the vernacular term for "existence", as in "I am pleased with my existence" (''Ich bin mit meinem Dasein zufrieden''). The term ''Dasein'' has been used by several philosophers before Heidegger, most notably Georg Wilhelm Friedrich Hegel, with the meaning of human "existence" or "presence". It is derived from ''da-sein'', which literally means ''being-there/there-being''〔J. Childers/G. Hentzi eds., ''The Columbia Dictionary of Modern Literary and Cultural Criticism'' (1995) p. 70〕 - though Heidegger was adamant that this was an inappropriate translation of ''Dasein''. Dasein for Heidegger was a way of being involved with and caring for the immediate world in which one lived, while always remaining aware of the contingent element of that involvement, of the priority of the world to the self, and of the evolving nature of the self itself.〔 Its opposite was the forfeiture of one's individual meaning, destiny and lifespan, in favour of an (escapist) immersion in the public everyday world – the anonymous, identical world of the They and the Them.〔J. Collins/H. Selina, ''Heidegger for Beginners'' (1998) p. 64-81〕 In harmony with Nietzsche's critique of the subject, as something definable in terms of consciousness, Heidegger distinguished Dasein from everyday consciousness in order to emphasize the critical importance "Being" has for our understanding and interpretation of the world.
Heidegger sought to use the concept of ''Dasein'' to uncover the primal nature of "Being" (''Sein''), agreeing with Nietzsche and Dilthey〔J. Collins/H. Selina, ''Heidegger for Beginners'' (1998) p. 48〕 that ''Dasein'' is always a being engaged in the world: neither a subject, nor the objective world alone, but the coherence of Being-in-the-world. This ontological basis of Heidegger's work thus opposes the Cartesian "abstract agent" in favour of practical engagement with one's environment.〔J. Collins/H. Selina, ''Heidegger for Beginners'' (1998) p. 61〕 Dasein is revealed by projection into, and engagement with, a personal world〔H. Phillipse, ''Heidegger's Philosophy of Being'' (1999) p. 220〕 - a never-ending process of involvement with the world as mediated through the projects of the self.〔 Heidegger considered that language, everyday curiosity, logical systems, and common beliefs obscure ''Dasein's'' nature from itself.〔J. Collins/H. Selina, ''Heidegger for Beginners'' (1998) p. 69-70〕 Authentic choice means turning away from the collective world of Them, to face ''Dasein'', one's individuality, one's own limited life-span, one's own being.〔J. Collins/H. Selina, ''Heidegger for Beginners'' (1998) p. 81-9〕 Heidegger thus intended the concept of ''Dasein'' to provide a stepping stone in the questioning of what it means to ''be'' – to have one's own being, one's own death, one's own truth.〔E. Roudinesco, ''Jacques Lacan'' (2005) p. 96〕 Heidegger also saw the question of ''Dasein'' as extending beyond the realms disclosed by positive science or in the history of metaphysics. “Scientific research is not the only manner of Being which this entity can have, nor is it the one which lies closest. Moreover, Dasein itself has a special distinctiveness as compared with other entities() it is ontically distinguished by the fact that, in its very Being, that Being is an issue for it”.〔Heidegger, Martin. "The Ontological Priority of the Question of Being." Being and Time / Translated by John Macquarrie & Edward Robinson. London: S.C.M., 1962. 32〕 ''Being and Time'' stressed the ontological difference between entities and the being ''of'' entities: “Being is always the Being of an entity”.〔Heidegger, Martin. "The Ontological Priority of the Question of Being." Being and Time / Translated by John Macquarrie & Edward Robinson. London: S.C.M., 1962. 29.〕 Establishing this difference is the general motif running through ''Being and Time''. Some scholars disagree with this interpretation, however, arguing that for Heidegger "''Dasein''" denoted a structured awareness or an institutional "way of life".〔See John Haugeland's article ("Reading Brandom Reading Heidegger" )〕 Others suggest that Heidegger's early insistence on the ontological priority of Dasein was muted in his post-war writings.〔H. Phillipse, ''Heidegger's Philosophy of Being'' (1999) p. 44〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Dasein」の詳細全文を読む スポンサード リンク
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