Analysis of Heidegger’s Being and Time (Section 46-53) Heidegger emphasizes that the ontological investigation of the Dasein in the first division is only preparatory, since, primarily, it focuses on Dasein in its everyday false form of existence; next, it does not view Dasein holistically; and, lastly, it does not clarify the basic union of the existential constitution of concern…
303). It appears that to facilitate the conception of Dasein in a holistic way, Dasein’s being from birth to death should be studied. However, this is not possible in our context, because provided that we are capable of studying anything, we are not dead yet. Heidegger claims that we could however understand our Dasein holistically and that we could be entirely ourselves if we take on a genuine connection to our death, and, certainly, that genuineness is simply being myself “in an impassioned freedom toward death—a freedom that has been released from the illusions of the One, and which is factical, certain of itself, and anxious” (Heidegger 1978, 311). The likelihood of being genuine is revealed to us in the appeal of conscience, which provokes us to be prepared for Angst and to be determined in understanding what we have chose to carry out. Authenticity is described as a determined expectation of our own death, which allows us to reconnect with our being in totality. As stated by Heidegger (1978), “Being-towards-death is the anticipation of a potentiality-for-Being of that entity whose kind of Being is anticipation itself” (ibid, p. ...
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