Dasein as a Human Being “Fallen”, “Thrown-into-the-world” and a Being-in-the-world with others A Means through a Genuine Transformation
Main Article Content
Abstract
This paper highlights the importance of being as Dasein in the world because it manifests the meaning of his existence. However, this paper is very relevant regarding topicality because it highly concerns the means and purpose of his existence in this world. Dasein, as a human being, Fallen and Thrown-into-the-world together with others, provides a unique form of presentation with the other created individual because it leads them to act and to become an authentic agent in the society. Moreover, this paper aims to lead the individual to know that their thrownness in the world is merely subjective and is always concerned with purpose and meaning. A human being is always aiming for freedom. A Danish Philosopher Soren Kierkegaard always points out that “Life can only be understood backward: but it must be lived forwards” he said that in exploring human life we should know how to evaluate the existential parts of our existence in which Kierkegaard always said that we need to have the stage of life. According to him, this stage will lead us to the existential truth because, in each of these stages, a human being reflects and strives until he knows the value of his existence. However, Martin Heidegger interprets liberty through the amendment of Dasein which can be firmly achieved in every living of the being in the world. Dasein encounters and experiences a lot in his life when he is in the world where present-at-hand is accompanied using his inquiry every day. Lastly, methodology should integrate both philosophical analysis and existential inquiry, as well as possibly drawing from psychological and sociological perspectives to explore the human condition. The study seeks to analyze these existential conditions through the lens of Heideggerian philosophy, while also considering their implications for individual authenticity, personal growth, and social connection in contemporary society. To fully comprehend the discussion, the researcher employs questions to determine such explanations for Heidegger’s philosophical works.
Downloads
Article Details

This work is licensed under a Creative Commons Attribution 4.0 International License.
References
Abulad, R. (2005). St. Thomas Aquinas and Postmodernism. Phavisminda Journal, 4, 8-18. https://img1.wsimg.com/blobby/go/028b0f1b-224c-45f2-944a-0a4e4bbf7b2b/downloads/1chtad0ev_615736.pdf?ver=1696756657401
Abulad, R. (2017). Theodicy Today. Suri, 6(1), 1-16. http://suri.pap73.org/issue8/Abulad_SURI_2017.pdf
Babor, E. (2007a). Christian Philosophy and the Challenge of Postmodernity. Phavisminda Journal, 6, 15-30. https://img1.wsimg.com/blobby/go/028b0f1b-224c-45f2-944a-0a4e4bbf7b2b/downloads/1ci263hq6_993453.pdf?ver=1696756657254
Babor, E. (2007b). The Human Person: Real but Not Existing. Quezon City: C & E Publishing, Inc.
Descartes, R. (2015). Meditations on First Philosophy: With Selections from the Objections and Replies. Oxford University Press. https://personal.lse.ac.uk/ROBERT49/teaching/ph103/pdf/Descartes_1641Meditations.pdf
Calasanz, J. E. (1986). My Body. In M. Jr. Dy (Ed.), Philosophy of the Human Person. Manila: Goodwill Book Store.
Estafia, J. C. A. (2019). Martin Heidegger’s Metaphysical Question of the Nothing (das Nichts) and Edith Stein’s Commentary. Phavisminda Journal, 18, 28-51. https://img1.wsimg.com/blobby/go/028b0f1b-224c-45f2-944a-0a4e4bbf7b2b/downloads/02-Estafia-JC-Fin.pdf?ver=1696756656460
Heidegger, M. (1972). Being and Time. London: Harper and Row Publishing.
Hesni, S. (2013). Personhood, promises, and the politics of narrative: A Ricoeurian critique of Rawls’s theory of justice. Philosophy Today, 57(1), 84-98. https://doi.org/10.5840/philtoday20135716
Howey, R. L. (1973). Heidegger and Jaspers on Nietzsche: A Critical Examination of Heidegger’s and Jaspers’ Interpretation of Nietzsche. The Hague: Martinus Nijhoff.
Hume, D. (2007). An Enquiry concerning Human Understanding. Oxford University Press. https://fitelson.org/confirmation/hume_enquiry.pdf
Kant, I. (1998). Critique of pure reason. Cambridge University Press. https://cpb-us-w2.wpmucdn.com/u.osu.edu/dist/5/25851/files/2017/09/kant-first-critique-cambridge-1m89prv.pdf
Kant, I. (1992). An Answer to the Question: What is Enlightenment?. Hackett Publishing.
Kierkegaard, S. (1983). Fear and Trembling/Repetition. Princeton University Press.
Palmer, R. E. (1969). Hermeneutics: Interpretation Theory in Schleiermacher, Dilthey, Heidegger, and Gadamer. Evanston, IL: Northwestern University Press.
Rescher, N. (2003). Epistemology: An introduction to the theory of knowledge. State University of New York Press.
Ruin, H. (2019). The claim of the past – historical consciousness as memory, haunting, and responsibility in Nietzsche and beyond. Journal of Curriculum Studies, 51(6), 798–813. https://doi.org/10.1080/00220272.2019.1652936