Quotes About Existence

Vsakdo je drugi in nih?e ni on sam.

In its factical existence, any particular Dasein either 'has the time' or 'does not have it'. It either 'takes time' for something or 'cannot allow any time for it'. Why does Dasein 'take time', and why can it 'lose' it? Where does it take time from? How is this time related to Dasein's temporality?

Nobody will deny that there is an interest in philosophy today. But—is there anything at all left today in which man does not take an interest, in the sense in which he understands interest?

Ceea-ce-se-situeaza-în-sine-însusi devine, din clipa în care este considerat dinspre privitor, ceea-ce-se-în-fatiseaza, ceea ce se ofera în aspectul sau exterior.

Ä°ki insan?n aras?nda bazen, çok nadir, bir dünya oluÅŸuyor. Sonra bu bir vatan oluyor, kabul etmeye çoktan haz?r olduÄŸumuz bu minicik mikro-dünya, biri çekip gittiÄŸinde y?k?l?yor. Gidiyorum, çok sakinim ve düÅŸünüyorum: gitti.

The thoughtless habit of using the words "existence" and "exist" as designations for being is one more indication of our estrangement both from being and from a radical, forceful, and definite exegesis of being.

Each one of us is what he pursues and cares for. In everyday terms, we understand ourselves and our existence by way of the activities we pursue and the things we care of.

let himself be drawn hither by the coercion of the phenomena themselves

Der Mensch versucht vergeblich, durch sein Planen den Erdball in eine Ordnung zu bringen, wenn er nicht dem Zuspruch des Feldweges eingeordnet ist.

Philosophy, then, is that thinkins with which one can start nothing and about which housemaids necessarily laugh. Such a definition of philosophy is not a mere joke but is something to think over. We shall fo well to remember occasionally that by our strolling we can fall into a well whereby we may not reach ground for quite some time.

The moving force in Showing of Saying is Owning. It is what brings all present and absent beings each into their own, from where they show themselves in what they are, and where they abide according to their kind. This owning which brings them there, and which moves Saying as Showing in its showing we call Appropriation. It yields the opening of the clearing in which present beings can persist and from which absent beings can depart while keeping their persistence in the withdrawal.

We do not have any clear, common and simple relation to reality and to ourselves. That is the big problem of the Western world.

The divinity of the gods must first eventuate before a god appears and before the naming word, which names "the gods", can be heard.

The essence of technology is by no means anything technological.

The one: how it is (what it, Being, is) and also how not-Being (is) impossible. This is the pathway of grounded trust

Overman is the man who grounds Being anew-in the rigor of knowledge and in the grand style of creation.

On this "way," if to keep falling down and getting up can be called a way, it is always and only the same question of the "meaning of beyng" that is asked.

Die Wiederholung des Möglichen ist weder ein Wiederbringen des Vergangenen noch ein Zurückbinden der Gegenwart an das Überholte. Die Wiederholung lässt sich, einem entschlossenen Sichentwerfen entspringend, nicht vom Vergangenen überreden, um es als das vormals Wirkliche nur wiederkehren zu lassen. Die Wiederholung erwidert viel mehr die Möglichkeit der dagewesenen Existenz.

Iedereen is de ander, en niemand is zichzelf.

I dwell, you dwell. The way in which you are and I am, the manner in which we humans are on the earth, is Buan, dwelling. To be a human being means to be on the earth as a mortal. It means to dwell.

Through the old word bauen, we fnd the answer: ich bin really means I dwell. The way in which I am, the manner in which we humans are on the earth, is buan, dwelling. To be a human means to be on the earth as a mortal. It means to dwell.

Sartre expresses the basic tenet of existentialism in this way: Existence precedes essence. In this statement he is taking existentia and essentia according to their metaphysical meaning, which from Plato's time on has said that essentia precedes existentia. Sartre reverses this statement. But the reversal of a metaphysical statement remains a metaphysical statement. With it he stays with metaphysics in oblivion of the truth of Being.

Language speaks and not the human.

Problemas fundamentales de la fenomenología