Quoted from Omid | Philosophy | Heidegger: Being and Time
“As Heidegger puts it, from the moment we are born, our Being is toward death. With every breath we take, we take one step closer to death. When we are young, we tend to live carelessly or procrastinatingly – as though we are immortal (imperishable and undying), as though we have infinite time at our disposal. Yet, as we get older, we tend to become more and more conscious of the finitude of time in terms of our living and Being in the world. According to Heidegger, death (like the mood of “anxiety”, described in my previous article) is more pivotal and constructive in our daily lives than we are consciously aware. Death unconsciously structures our lives. Many of our daily activities appear to be unconscious ways of eluding death, or making ourselves oblivious to death, yet with every sigh we approach the inevitable. At all times, death hangs over our heads like the sword of Damocles. It follows us whenever and wherever.”
Heidegger’s Significance in Our Time
“On rare occasions and without forewarning, and seldom without conscious awareness, we may involuntarily suffer from an uncanny mood that can be characterized as ambiguous, apprehensive, indecisive, and uncertain—a suspicious mood that resists being clearly articulated. Once we are affected by this obscure mood, it sets in like nightfall. The deeper we sink in it, the darker and more inaccessible our world becomes while we become alienated from ourselves, others, and everyday routines. Under such condition, according to German philosopher Martin Heidegger (1889-1976), we do not feel at “home” in the world. At such confusing moments, we often ignore this mood by returning to our “everydayness”, i.e., our nonreflective modes of existing, such as being absorbed in our everyday routines, occupations, recreational activities, and so on. We often fill up our lives with busyness in order to flee from this mood. In fact, Heidegger suggests that our everydayness might be at times a subterranean or subconscious way of escape and taking refuge from this disorienting mood. If you seek a psychiatrist to rid you of this particular mood, she or he may conventionally prescribe you some pills to numb your alertness to this crisis, which perhaps can be metaphorically qualified as an alarm clock. But, what does this alarm clock alarm you about?”
“By the time we wake up every morning, we find ourselves already here. From the womb of time, we were helplessly born sometime, some place, some gender, some race, and into some social class. Heidegger characterizes this phenomenon as us having been “thrown into the world”. When we become acutely conscious that we exist, we catch ourselves already in the world—the world in which we are, if you will, condemned to be and there is no escape until death removes us from the world. Accordingly, since we catch ourselves thrown into the world, we are, unlike an inert object such as a stone, never moodless. In fact, Heidegger posits that our “thrownness” or moods (some more than others) can disclose to us our Being-in-the-world and can transform our being into a life-long “project”. And, if we remove our moods, we may remove ourselves from the world. Heidegger suggests that we should not bar our moods altogether, but to find the appropriate moods to cultivate. He insists that moods are not only our ways of finding ourselves in the world, but also they “attune” us to the world.
Generally speaking, in the contemporary American society, we often readily dismiss our moods, especially the unsettling ones, as insignificant, random, or passing phases. There is a sense in which we assume, perhaps with a degree of shame, that moods divorce us from reality and who we are. On the contrary, Heidegger construes moods as a key to self-knowledge or self-interpretation and as a context within which our world (its meanings, significances, and values) is shaped. We are often admonished “don’t cry” when we are sad, or we are told “smile” when our pictures are being taken. Or, our employers command us “leave your worries and personal problems at home when you come to work”, which is practicable, but unrealistic. Consequently, we are conditioned to become fake, which is highly common and, in fact, encouraged. We are good at faking or simulating moods. One can think of a typical retail clerk or waiter who greets customers with a fake smile, simulating the act of being hospitable and caring. According to Heidegger, this is an inauthentic attempt to evade our “thrownness” and “facticity”—senselessly ignoring what he views as the threefold structure of Being-in-the-world: our past (how and who we were), our present (how and who we are), and our future (how and who we will become).”