UNIVERSITY OF NIGERIA NSUKKA
FACULTY OF SOCIAL SCIENCE
DEPARTMENT OF PHILOSOPHY
TOPIC:
EVALUATION OF THE CONCEPT OF
AUTHENTICITY IN MARTIN HEIDEGGER
A SEMINAR
SUBMITTED IN PARTIAL FULFILMENT
OF THE REQUIREMENTS FOR THE COURSE: PHIL.472
(SEMINAR IN CONTEMPORARY
PHILOSOPHY)
BY GROUP SIX:
ODO, SOLOMON ANETOCHUKWU - - - (2013/188496)
ODOH, LYNDA CHIOMA - - - - - (2013/188479)
ODOM, CELESTINA - - - - - -
(2013/190621)
OGBONNA PRECIOUS CHINYERE - - - (2013/186772)
OKONJI EKENE ANDREW - - - - - (2013/187341)
SUPERVISORS:
DR ANTHONY C. AREJI
REV. FR DR INNOCENT. I. ENWE
1.0 Introduction
We will like to start with a short
story of a little girl who initially had passion to be a chef (cook) but her
parents forced her to study law. She later finds herself in philosophy. Up till
today, she has never been herself. This is because in adopting another’s
desires or preferences as her own, she loses sight of her own possibilities. Rather
than considering her parent’s opinion to study law, she would be acting with
more authenticity if she was to listen to her inner voice of conscience which
originates from within, that is, being herself.
Commonsensically, authenticity means
something that has an original nature and is unique. The translation ‘authenticity’ is actually a
German neologism invented by Heidegger,
the word Eigentlichkeit, which comes
from an ordinary terms, eigentlich, meaning ‘really’ or ‘truly’, but is built
on the stem eigen, meaning ‘own’ or ‘proper’. So, the word might be more
literally translated as ‘ownedness’, ‘or
‘being owned’, or even ‘being one’s own’, implying the idea of owning up to and
owning what one is and does.1 ‘Ownedness’ here is in the sense of
possessing what is truly one’s own, what
truly belongs to one.
In
this paper, we are going to analyze and expose as well as evaluate the concept
of authenticity in Martin Heidegger. By authenticity, Heidegger mean the
realization of oneself by taking him/herself out of ‘they’ which is the life of
everydayness and focus on himself as an individual by realizing that he is an
individual different from any other person and as such does not follow the life
of everydayness but follows his own lifestyle as an individual. In this work,
we shall see different manners Heidegger associated authenticity with Dasein,
that is, man.
1.1
Short
Biography of martin Heidegger
Martin Heidegger was
born in a small town known as Messkirch in Sothwest of Germany in the region of
Black Forest on September 26th 1889. Messkirch was then a quit,
conservative, religious rural town, and as such was a formative influence on
Heidegger and his philosophical thought. He had an early interest in theology
and priesthood, but soon shifted his attention to philosophy. He began teaching
philosophy at Freiburg in 1915.
After receiving his
doctorate in philosophy, Heidegger worked for five years as Husserl’s
assistant. In 1923 he left to fill a chair in philosophy at University of
Marburg. He later succeeded Husserl as chair of philosophy in Freiburg in 1929.
Heidegger went on to become a leading exponent of phenomenological and
existential philosophy which he blends together in his most glorified work Being and Time (Sein und Zeit) published
in 1927. In this monumental work, Heidegger addresses issues relating to
authenticity and inauthenticity and as modes of existence, exploring the Being
of human which he called ‘Dasein’ (being-there) in its temporality.
He spent his last years
in seclusion in a mountain retreat in the Black forest, emerging only
occasionally to give a public lecture. Martin Heidegger died on 26th
May, 1976. So, he lived for 87 years. According to the Internet Encyclopedia of
Philosophy, he is “widely acknowledged to be one of the most original and
important philosophers of the 20th century”.2
Among people that
influence Heidegger include Franz Bretano whose book On the Manifold Meaning of Being according to Aristotle motivated
and created a great impression on him to investigate the meaning of Being. He
was equally influenced by existentialism of Kierkegaard, Dostoevski, and
Nietzche. Finally, he was influenced by his master Edmund Husserl whom he
dedicated his work Being and Time to.
1.2
Heidegger’s
notion of Dasein as a Preliminary to Understanding authenticity
The term Dasein refers
both to the human being and to the type of being that humans have. The root
meaning of the noun is “being there” or “being here”. For Heidegger, the primary
objective of phenomenology of Dasein is a hermeneutic in the primordial
signification of this word, where it designates this business of interpreting.
It is through this interpretation that the authentic meaning of Being, and also
those basic structures of Being which Dasein itself possesses, are made known
to Dasein’s understanding of Being3. Dasein’s Being cannot have the
character of an entity or thing instead, one must recognize its human-specific
implication. Therefore, Dasein can be viewed as a “Being that does”. Dasein is
used as a door to understanding other being.
For Heidegger, Dasein
may exist in either one of two modes, authenticity or inauthenticity. Authentic
existence can only come into being when individuals arrive at the realization
of who they are and grasp the fact that each human being is a distinctive
entity. Once human beings realize that they have their own destiny to fulfill,
then their concern with the world will no longer be the concern to do as the
masses do, but can become an ‘authentic’ concern to fulfill their real
potentiality in the world.4 In general, it is Dasein that oscillates
between authenticity and inauthenticity, deepening and widening its
understanding of its situation through the hermeneutic circle and thereby
through new interpretations of temporality.
2.1
Inauthenticity as fallenness of Dasein
Fallenness is an
aspect of our Being-in-the-world. For Heidegger, it is as Being-along-with-the-entities-in-the-world.
This is what tends to lead to an inauthentic way of living. Heidegger seems to
suggest fallenness as simply a neutral aspect of our everydayness. In this
sense, we are necessarily and continually “falling in with” the things in the
world that elicit our concern. He also says that this immersion in the world
involves co-existence with other people. The world is always the one that Being
shares with others. The world of Dasein
is a with-world, Being-in is a Being-with others’.5 In this sort of
fallenness, we become ourselves in the whirlpool of endless activity. Thus, instead
of authentic relationship with others, we identify ourselves with the anonymous
impersonal entity which Heidegger calls the “they” or the “one”. The “they”
becomes the authority, the standard of the way things are and is created by the
voices of gossip and social pressure. Within this inauthentic version of the
public world, “Everyone is the other and no one is himself.6
As
Dasein is Being-along-with-the-world, we engage with things that are ready-to-hand
within the world as well as with other human beings. This implies that we tend
to become absorbed into our situation, losing ourselves in the world of the
impersonal anonymous ‘they’. Thus, we experience this fallenness within our
present situation.
It
will be necessary to state here that fallenness and its accompanying
inauthenticity are inevitable features of Dasein’s condition, meanwhile, this
kind or level of existence is not condemned as morally deficient, for it is not
something we can either choose or totally avoid.
2.2
Everydayness and the ‘They’ as the Features of Inauthentic Existence
As already seen
in fallenness, Dasein’s inevitable tendency is to fall into an everyday mode of
existence, an absorption into the common world of experience that is most
readily at-hand. This everyday way of being Heidegger names the ‘they’ (das
mann). The ‘they’ is everyone and no one in particular. In this everyday mode of existence, we forget
ourselves. It “dissolves one’s own
Dasein completely into the kind of Being
of ‘the others’, in such a way,
indeed, that the others, as
distinguishable and explicit, vanish more and more”. This everyday mode of
being is the common world of experience made up of fads, styles, behaviours,
and vernacular, in which we automatically and unknowingly participate. Most of
the time, the ‘self’ which each of us is, is derived from the common
understanding and possibilities which “they’ define for us-the clothes we buy
in shops, the notions and ideas we hold
about current issues, the activities and events in which we engage etc.
Heidegger says: “The ‘they’, which supplies the answer to the question of the
‘who’ of everyday Dasein, is the ‘nobody’ to whom every Dasein has already surrendered
itself…”8
We
should realize that this everyday mode of being is not an authentic way of
being. In it, we have not really found ourselves- in fact we have lost our true
selves. Sometimes we bury our potentialities and natural gifts either in fear
of what ‘they’ will say or that those attribute, in our individual mind, may
not be in fashion with general feature of the society as the ‘they’ have
already structured it. This can undermine our innate ability to creativity and
innovation. This is reflected in Heidegger’s quote: ‘there is a “leveling off”
or a “dimming down” of one’s possibilities “to what lies within the range of
the familiar, the attainable, the respectable meaning, that which is fitting
and proper9. This mode of existence is indeed inauthentic; it
implies that one consider his choices to be pre-given and just accept the
situation he has been drifted into or
grown up with as though he had no possibilities.
3.1
Authenticity Vis-a-vis Being-towards-Death
The phenomenon
of death has been interpreted as Being-towards-the-end and of doing so in terms
of Dasein’s basic state. In Being-towards-death, Dasein comports itself towards
itself as a distinctive potentiality for an end. Dasein realizes himself by
knowing fully well that his existence is individualistic, that is, it does not
follow the life of everydayness which is the life of “they” (the way things
have been publicly interpreted). Heidegger maintains that Dasein facing the
inevitability of death is a key to authenticity. Therefore, an authentic Being
is a Being-towards-death. The existential conception of death has been
established and there with, we have also established what it is that an
authentic being towards the end should be able to comport itself.
There
is also another aspect to authenticity. “Authentic Being-towards-death cannot
evade its ownmost non-relational possibility or cover up this possibility by
thus fleeing from it”10 In this sense, one tends to flee from the
self into the world in order to seek refuge in the impersonal “man” or “one”.
With such flight into the world, one gets locked up in the world of forfeiture
which characterizes mediocrity because it does not free one to make decisions
or to commit oneself to responsibilities. In other words, an authentic Being
does not run away from his responsibilities due to fear of death but rather, he
faces any situation or challenges he will meet. Heidegger finds that facing
your challenges and the inevitability of death is a key to authenticity. For him,
“realizing that I am a being towards death opens up the awareness of the
me-ness of me.11 This, according to him is what individualizes one.
We
may now summarize our characterization of authentic Being-toward-death as
Heidegger had projected it existentially; “anticipation reveals to Dasein its
lostness in the they-self and brings it face to face with the possibility of
being itself, primarily unsupported by concernful solicitude, but of being
itself, rather, in an impassioned freedom towards death.12 This
freedom has been released from illusions of the “they” and which is certain of
itself and anxious.
3.2
Anxiety (Angst) and Authenticity
Heidegger
associated authenticity to anxiety. For him, it is when Dasein truly reckons
with the reality of death and owns that its fate is sealed by the limitations
death imposes, our finitude, that the everyday world falls away. These are moment
of anxiety. Anxiety brings Dasein face to face with itself as an individual
self; it reveals that Dasein is “the only kind of thing which it can be of its
own accord as something individualized in individualization.13 This
shows that in anxiety, Dasein encounters itself as an individual, ultimately
alone. For instance, think of what happens to people the moment they receive a
diagnosis of cancer or another terminal disease. Think of what happens more
typically to university students when they receive a diagnosis of HIV or are
involved in a serious car accident. The dread and anxiety experience in that
moment are uniquely their own. There is nothing anyone does for them except
consolation or giving them words of encouragement. In fact, they are completely alone with the
knowledge that they could be facing the end. Stumpf observes:
I cannot
indefinitely avoid confronting my true self. Anxiety intrudes. For Heidegger,
anxiety is not simply a psychological state, but rather a type of human
existence. Nor anxiety similar to fear. Fear has an object, such as a snake or
an enemy against which it is possible to defend ourselves. But anxiety refers
to nothing, precisely to no-thing. Instead, anxiety reveals the presence of
“nothingness” in our being. There is no way to alter the presence of
nothingness in the center of our being-the inevitability that we shall die.14
The
summary of everything is that anxiety helps us to affirm our authentic self and
thereby see transparently what and who we are. We will equally discover that in
our inauthentic existence, we have been trying to do the impossible, namely, to
hide the fact of our limitations and temporality. When seized by anxiety, we
become strangers to ourselves: our ordinary identities recede, and the everyday
lives we live become as uncanny as the world around us. Suspended in anxiety I
am not this or that person anymore, but an undefined being whose only
characteristic is being-there. This pure being-there, according to Heidegger,
is our most basic existence. In facing the nothingness revealed by angst all
the activities I engage in and all the things I represent in everyday life fall
away as so many roles and masks.15
4.1
Authenticity in Relation to Temporality (Finitude)
Temporality as
commonly conceived has to do with time. Time as generally known has triple
structures; past, present and future. As a temporal being, Dasein is
essentially historical; it follows that
Dasien’s past must be appropriated for its own authentic
future so as to constitute the authentic
self; its heritage is the past which allows authentic-being-its-self, fully,
historically. According to Heidegger, being authentic necessitates facing up to one’s own temporality-no one can escape death, and confronting the fact of the
inevitability of one’s death forces one to embrace existence. Only once one acquaints himself with “the
finitude of [his] existence,” or with the possibility of no more possibilities,
can Dasein be snatched “back from the endless multiplicity of possibilities,
which [include]… those of comfortableness, shirking, and taking things lightly”16.
In authentic
resoluteness Dasein realizes its radical finitude by anticipating death, by
taking death into account in each and every of its project, and by choosing its
own possibilities, letting itself move
towards its own self. In going towards its self, Dasein selects from a whole
range of possibilities which past generations inherited and in turn have
bequeathed to him and makes them its own.
The
ultimate ground of authentic existence and the ontological meaning of the being
of Dasein, is accordingly temporality. According to Demske,
temporality is
the innermost meaning of
being-unto-death in its full reality as the unity of the three moments of
death, guilt, and situation-as the triple unity of orientation toward death,
existential guilt, and existing in a situation –constitute the whole being of
Dasein and is thus identical with concern.17
In conclusion, temporality allows
for things to matter, if only one allows his finitude to awaken him and make
him aware. In its essence, “care is grounded in temporality”.18
Also, because only Dasein can determine what matters to it. Dasein must be the
one who ultimately chooses the kind of future it is to obtain. In that no one
else can die for it, death “lays claim to an individual Dasen”.19 In
facing our finitude, we find that we are always future-directed happenings or
projects, advancing towards our death. For that reason we are motivated to live
authentic life. Temporality in its unity individuates by holding the entire
structure of human existence together and making it possible for Dasein to
grasp its existence in it totality.
4.2
Conscience, Resoluteness and Authenticity
Heidegger in Being and Time discussed the voice of
conscience as that which constantly and persistently reminds us of our true
self, that is, our authentic existence.
Heidegger explains: “One must keep in mind that when we designate the
conscience as a “call”, this call is an appeal to the they-self in its self; as
such appeal, it summons the self to its potentiality –for-Being-its-self, and
thus calls Dasein forth to its possibilities.”20
It is when Dasein frees itself from the
“they” that the call of one’s conscience becomes an authentic way of knowing
what it ought to be doing. For according to Heidegger, “conscience summons
Dasein’s self from its lostness in the ‘they’”21 So, in order to
authentically understand the calling of one’s conscience, it becomes imperative
that one first accepts oneself as an individual. Mansbach gave a detail
analysis of how Heidegger associated conscience with authenticity. He observes:
Heidegger construes conscience as a call of
the anxious self from its feeling of uncanniness. Being absorbed in the “they,”
being an inauthentic self, Dasein listens to others and fails to hear its own
self. The call of conscience is that which breaks down idle talk, the
inauthentic talk which binds Dasein to the crowd. It makes Dasein aware of its
inauthentic mode of existence, and calls Dasein to its own self. The call is not
a voice from outside, but an unmediated call of the self to its own self which
must be distinguished from listening to others. The latter is a mediated
listening to one’s self, and thus inauthentic.22
As a matter of fact, we are adversely
influenced by the activities going on in the world since we have been thrown to
the world, that is, there are various variables that drive our action and make
us act contrary to our originally true self, it is the noisy voice of
conscience that calls us back and reminds us of our authentic self.
Resoluteness
has to do with hearing the call of conscience. It is a distinctive mode of
Dasein’s disclosedness. Demske sees it
as:
The existential
structure of proper listening to the call of conscience, the attitude arising
from willingness to acknowledge and accept one’s own existential guilt, and to
be summoned back to authenticity. Resoluteness is required if Dasein is to find
its way back to its true self. It is thus necessary conditions of authentic
existence.23
Resoluteness helps us to practically
observe and practice what our conscience informs us, that is, separating our
life from inauthentic life of everydayness. However, resoluteness does not
entail complete extrication from the world because we are already thrown to the
world, that is, we are Being-in-the-world and also Being-with-others. This is
made clear in Being and Time;
Resoluteness,
as authentic Being-one’s-self, does not detach Dasein from its world, nor does
it isolate it so that it becomes a free-floating “I”. And how should it, when
resoluteness as authentic disclosedness, is authentically nothing else than
Being-in-the-world? Resoluteness brings the self right into its current
concernful being-alongside what is ready-to-hand, and pushes it into solicitous
Being with others.24
5.1
Evaluation
From the
foregoing, we have seen how Heidegger has variously expressed the concept of
authenticity. It is therefore noteworthy to remark that Heidegger in his Being and Time invented and made use of
many concepts which were not in existence before. The manner he plays with
language, that is, various hyphenations or re-definition of concept et c. made
his philosophy too esoteric, full of
jargon and too abstract to be relevant. This often throws many readers off
balance ipso facto leading to misunderstanding, misinterpretation or rather
total lack of understanding. Bramman states that many philosophers criticize
Heidegger’s theory of Being as preposterous nonsense, and his idiosyncratic use
of language as obfuscating and conceptually muddled.25
Again,
for the fact that Heidegger made it clear that Dasein can either exist
authentically or inauthentically, one wonders the essence of treating
authenticity at all. For Heidegger, authentic existence and inauthentic
existence as well are natural modes of existence of Dasein which Dasein cannot
avoid. The implication of this is that inauthenticity has no moral deficiency.
But then, how do we become open to the possibilities of our existence in an
authentic way if fallenness or inauthenticity is our natural condition?
One will easily notice the contradiction
here that authenticity and inauthenticity cannot be reconciled but Heidegger
will always teach that Dasein is a Being that
concern, that is, Being-in-the-world (facticity/thrownness), Being-with (Fallenness) and Being-ahead-of-itself
(Existence) and should also be authentic by being itself. To the question
raised earlier, Heidegger will answer that this new mode of existence
(authenticity) comes on us “against all expectation and against our will “in a
way that is “never planned, prepared or willingly accomplished by ourselves.26
If this is so, then, is authentic existence that we have no control over really authentic? If that authentic existence
is devoid of our will or choices, then it is automatic and programmed hence
never authentic at all.
Moreover,
the idea of autonomy, privacy, individualism or subjectivism just as in the; philosophy
of Kiekegaard as a way of being authentic is somehow morally questionable. If
in the course of living authentic life, one resorts to live according to his
personal, individualistic standard of morality without appealing to the
universal standard of morality that everybody lives, then that person’s action,
will not be morally justifiable. So, the
so-called subjectivism or individualism as authentic existence fans the ember
of relativism. Again, how do we verify if one is really living an authentic
life or not since authenticity is being oneself and listening to one’s own
conscience? The issue is that the
so-called authentic life can equally be faked and how will we know since human
mind is inaccessible.
Another
point worthy of notice is the issue relating to imitation or emulation.
Authenticity will always emphasize that one has to be him or herself, that is,
one is not supposed to do anything simply because others are doing. But then,
does it mean that we cannot learn or copy something good from one another or
rather from others and still remain authentic? We doubt.
All
these notwithstanding, Heidegger’s notion of authenticity is imbued with many
lessons. Authentic existence emphasizes self control. Park observes:
Unless
we find ways to wrest control our own lives from society , all of our decisions
will continue to be made for use by the unnoticed forces of the cultures in which we live… we
are carried along by the ‘nobody’, without
making any real choices, becoming ever more deeply ensnared in
inauthenticity. This process can be
reversed only if we explicitly bring ourselves back from our lostness in the
‘they’.27
Bringing back ourselves here connotes
being master of ourselves, that is, controlling ourself or self-control.
Again,
authenticity in Heidegger helps us to realize and reflect on our finitude and
temporality kcbepis commented thus:
If we can make a
stand about our being-toward-death we will undergo profound transformation. In
this transformation, we reflectively step back from the distraction and
dissipation of everyday life in order to approach a more coherent set of
realistic possibilities.28
The cognitive awareness of our
finitude and temporality will motivate us to make proper use of every opportunity
that might come our way since we have already realized that many things here in
the world are vanity of vanities.
Having
seen the weaknesses and the strengths of Heidegger’s philosophy of authenticity, our thesis statement is
therefore that one becomes authentic when he/she starts doing away with life of
pretence and hypocrisy and also will be ready to willingly own up to the
responsibilities of his/her actions and inactions.
5.2
Conclusion
In
summary, Heidegger would suggest that for each and every man, whether or not he
or she is philosophical by inclination, there is a reckoning with the reality of
authenticity and inauthenticity, the need to hearken to the call of conscience
and to be resolute in a way that guides the choices Dasein makes. While we are
destined to fall away from this authentic mode of existence into the world of
everyday concern that we build our lives by decisions we make and the tasks we
undertake every day, being a certain way, and being invested in certain values,
rather than others, do result in a different totality and quality of
experience.
Endnotes
1.
Stanford
Encyclopedia of Philosophy, Authenticity (September 11, 2014).
Retrieved on 9th May, 2017. Website: https: // Plato. Stanford.
Edu/enteries/authenticity./
2.
W.J. Korab- Karpowiz, Martin Heidegger (1889-1976), (Internet
Encyclopedia of Philosophy). Retrieved on 18th May, 2017. Website:
WWW.iep.utm.edu/heidegger./
3.
Martin Heidegger, Being and Time, trans. Jonhn Macquarrie
and Edward Robinson, (UK: Blackwell Publishers Ltd, 1962), 62
4.
M. Warnock, Existentialism (Oxford: Oxford University press, 1970) as quoted in
What Heidegger Means by Being-in-the-World, Roy Hornsby (ed.) Retrieved on 10th
May, 2017. Websit: http://royby.com/Philosophy/pages/dasein.html
5.
Martin Heidegger, Being and Time, 155
6.
Martin Heidegger, Being and Time, 165
7.
Martin Heidegger, Being and
Time, 164
8.
Martin Heidegger, Being and Time, 165
9.
Martin Heidegger, Being
and Time, 239
10.
William F. Lawhead, The Voyage of Discovery: A Historical Introduction to Philosophy
(United States: Wadsworth Group, 2002) 541
11.
Martin Heidegger, Being and Time , 288
12.
Martin Heidegger, Being and Time, 311
13.
Martin Heidegger, Being and Time, 232
14.
Samuel E. Stumpf and James Fieser, Philosophy:
History and Problems, (New York: Mc Graw-Hill Higher Education, 2003) 456
15.
Jorn K. krammann, Heidegger: Nothingness and
Authentic Existence. Retrieved on 10th
May, 2017 from https: // faculty. frostburg. edu/ phil/ forum/m Heidegger. htm
16.
Martin Heidegger, Being and Time, 435
17.
James M. Demske, Being, Man and Death: A key to Heidegger (Kentucky: the University
Press of Kentucky, 1970), 49
18.
Martin Heidegger, Being and Time, 434
19.
Martin Heidegger, Being and Time, 308
20.
Martin Heidegger, Being and Time, 319
21.
Martin Heidegger, Being and Time, 319
22.
Abraham Manshach, Heidegger on the Self, Authenticity and Inauthenticity
(Iyyun: The Jerusalem Philosophical Quarterly, 1991),
accessed on 9th May, 2017. Website:
htt: //www.jstor.org/stable/12335070 4
23.
James M. Demske, Being, Man and Death: A key to Heidegger, 42
24.
Martin Heidegger, Being and Time, 344
25.
Jorn K. Bramann, Heidegger: Nothingness and Authentic Existence.
26.
Martin Heidegger, Being and Time, 320
27.
James Park, Our Existential Predicament: Loneliness, Depression, Anxiety, and Death,
(Minneapolis, MN: Existential Books: WWW. Existential books. Com. 5th
edition-2006) 226-227.
28.
Kcbpis, Heidegger and Authenticity (Epis Worldwide Blog, Sept 1, 2010)
Retrieved on 9th May, 2017. Website. https: //episeatle. Word
press.com/2010/09/01/ Heidegger-authenticity
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