Fundamental ontology
Encyclopedia
In Being and Time
, Martin Heidegger made the distinction between ontic
al and ontological. Ontical refers to a particular area of Being, whereas ontological ought to refer to Being as such. The history of ontology in Western Philosophy
is, in Heidegger's terms, properly speaking ontical, and ontology ought to designate fundamental ontology. He says "Ontological inquiry is indeed more primordial, as over against the ontical inquiry of the positive sciences". It is from this distinction he developed his project of fundamental ontology.
For this project Heidegger had to look for new terminologies by means of which it would become possible for him adequately to represent the structure of his new brand of phenomenology. The significantly large change in terminology Heidegger made in the project also resulted in a reconsideration and redefinition of many traditional concepts. For instance, the thesis that phenomenon is essence of a thing could not be articulated by using traditional concepts alone; in fact, Heidegger consistently refused to use these concepts in their original (i.e. Husserl's) senses. He re-interpreted such basic philosophical categories as "subject", "object", "spirit", "body", "consciousness", "reality" and others with a new emphasis on "being", showing their inadequacy for his new philosophical explorations.
Moreover, Heidegger went on to separate his pursuit of "ontology" from the kinds that previous researches of "essence" had conducted under the same label, which henceforth, according to Heidegger, should be engaged only in particular fields of science.
All the earlier philosophers had stated that only in phenomenon was it possible to posit the essence of things. Thus the phenomenon was opposed to essence, and it was the moment of opposition of the subject and object. Husserl had differentiated his new notion of phenomenon
from the traditionally accepted notion of phenomenon as "occurrence". The notion of "phenomenon" as introduced by Husserl in his phenomenology carries in itself the two faces of things: phenomenon as "representation of the world as it is reflected in consciousness" and the essence of a thing "as it is in itself". In Husserl's belief, 'phenomenon' as he defined it appeared comprehensive and sufficient for his philosophical ventures. Husserl's perspective, as Heidegger saw it, left some room for new development in phenomenology: bringing "ontology" into "phenomenology" with a new force. For Heidegger, Husserl's ideas were "in exile" with their transcendental tendency, because they were exclusively concerned with consciousness
, and they had to be "thrown" back into the historical, external world. From the Heidegger's point of view the attempt of his mentor to design and save life only inside human consciousness, i.e. "the world above" of the transcendental ego, was not sufficient. Thus, the first task that Heidegger took on was to work out how to refuse Husserl's immanence of consciousness
while preserving all the achievements of his mentor's phenomenology.
On the other hand, why did Heidegger want to base his "new phenomenology" only on the category of being, and to set as his task a formulation and proof of it? Answering this question, he again refers to the phenomenological maxim: without any intention to address directly «things» («zur Sache selbst»), then what kind of intellectual outlook will be at all possible? To Heidegger the necessary focus is clear: the being in its various forms. Really, I exist, things surrounding me exist, and people surrounding me exist. Here it is important to understand that being is primary; things, I, and people, for instance, are all forms of being. Being reveals itself first of all in its multiplicity, in the form of separate essences (Seiendes).
Today there are only two ontological alternatives in philosophy: the «objectivistic» variant of philosophy which was carefully developed by Nicolai Hartmann
, - and the «subjectivistic» 'fundamental ontology' of Heidegger. For a variety of reasons, recently, the majority of philosophers give preference to the second, to Heidegger's alternative.
is an entity which does not just occur among other entities. Rather it is ontically distinguished by the fact that, in its very Being, that Being is an issue for it”. Human beings are in a privileged position to understand Fundamental Ontology.
Being and Time
Being and Time is a book by the German philosopher Martin Heidegger. Although written quickly, and despite the fact that Heidegger never completed the project outlined in the introduction, it remains his most important work and has profoundly influenced 20th-century philosophy, particularly...
, Martin Heidegger made the distinction between ontic
Ontic
In philosophy, ontic is physical, real or factual existence."Ontic" describes what is there, as opposed to the nature or properties of that being...
al and ontological. Ontical refers to a particular area of Being, whereas ontological ought to refer to Being as such. The history of ontology in Western Philosophy
Western philosophy
Western philosophy is the philosophical thought and work of the Western or Occidental world, as distinct from Eastern or Oriental philosophies and the varieties of indigenous philosophies....
is, in Heidegger's terms, properly speaking ontical, and ontology ought to designate fundamental ontology. He says "Ontological inquiry is indeed more primordial, as over against the ontical inquiry of the positive sciences". It is from this distinction he developed his project of fundamental ontology.
Background
The project of 'fundamental ontology' appeared as a result of Heidegger's decision to re-interpret phenomenology, which he had developed earlier in collaboration with his mentor Husserl, using a neat set of ontological categories.For this project Heidegger had to look for new terminologies by means of which it would become possible for him adequately to represent the structure of his new brand of phenomenology. The significantly large change in terminology Heidegger made in the project also resulted in a reconsideration and redefinition of many traditional concepts. For instance, the thesis that phenomenon is essence of a thing could not be articulated by using traditional concepts alone; in fact, Heidegger consistently refused to use these concepts in their original (i.e. Husserl's) senses. He re-interpreted such basic philosophical categories as "subject", "object", "spirit", "body", "consciousness", "reality" and others with a new emphasis on "being", showing their inadequacy for his new philosophical explorations.
Moreover, Heidegger went on to separate his pursuit of "ontology" from the kinds that previous researches of "essence" had conducted under the same label, which henceforth, according to Heidegger, should be engaged only in particular fields of science.
All the earlier philosophers had stated that only in phenomenon was it possible to posit the essence of things. Thus the phenomenon was opposed to essence, and it was the moment of opposition of the subject and object. Husserl had differentiated his new notion of phenomenon
Phenomenon
A phenomenon , plural phenomena, is any observable occurrence. Phenomena are often, but not always, understood as 'appearances' or 'experiences'...
from the traditionally accepted notion of phenomenon as "occurrence". The notion of "phenomenon" as introduced by Husserl in his phenomenology carries in itself the two faces of things: phenomenon as "representation of the world as it is reflected in consciousness" and the essence of a thing "as it is in itself". In Husserl's belief, 'phenomenon' as he defined it appeared comprehensive and sufficient for his philosophical ventures. Husserl's perspective, as Heidegger saw it, left some room for new development in phenomenology: bringing "ontology" into "phenomenology" with a new force. For Heidegger, Husserl's ideas were "in exile" with their transcendental tendency, because they were exclusively concerned with consciousness
Consciousness
Consciousness is a term that refers to the relationship between the mind and the world with which it interacts. It has been defined as: subjectivity, awareness, the ability to experience or to feel, wakefulness, having a sense of selfhood, and the executive control system of the mind...
, and they had to be "thrown" back into the historical, external world. From the Heidegger's point of view the attempt of his mentor to design and save life only inside human consciousness, i.e. "the world above" of the transcendental ego, was not sufficient. Thus, the first task that Heidegger took on was to work out how to refuse Husserl's immanence of consciousness
Consciousness
Consciousness is a term that refers to the relationship between the mind and the world with which it interacts. It has been defined as: subjectivity, awareness, the ability to experience or to feel, wakefulness, having a sense of selfhood, and the executive control system of the mind...
while preserving all the achievements of his mentor's phenomenology.
On the other hand, why did Heidegger want to base his "new phenomenology" only on the category of being, and to set as his task a formulation and proof of it? Answering this question, he again refers to the phenomenological maxim: without any intention to address directly «things» («zur Sache selbst»), then what kind of intellectual outlook will be at all possible? To Heidegger the necessary focus is clear: the being in its various forms. Really, I exist, things surrounding me exist, and people surrounding me exist. Here it is important to understand that being is primary; things, I, and people, for instance, are all forms of being. Being reveals itself first of all in its multiplicity, in the form of separate essences (Seiendes).
Today there are only two ontological alternatives in philosophy: the «objectivistic» variant of philosophy which was carefully developed by Nicolai Hartmann
Nicolai Hartmann
-Biography:Hartmann was born of German descent in Riga, which was then the capital of the Russian province of Livonia, and which is now in Latvia. He studied Medicine at the University of Tartu , then Philosophy in St. Petersburg and at the University of Marburg in Germany, where he took his Ph.D....
, - and the «subjectivistic» 'fundamental ontology' of Heidegger. For a variety of reasons, recently, the majority of philosophers give preference to the second, to Heidegger's alternative.
Relationship with Dasein
Heidegger argues “DaseinDasein
Dasein is a German word famously used by Martin Heidegger in his magnum opus Being and Time, which generally translates to being in its ontological and philosophical sense Dasein is a German word famously used by Martin Heidegger in his magnum opus Being and Time, which generally translates to...
is an entity which does not just occur among other entities. Rather it is ontically distinguished by the fact that, in its very Being, that Being is an issue for it”. Human beings are in a privileged position to understand Fundamental Ontology.