存在主义咖啡馆

44 我们是谁？我们该怎么做？

The need of philosophy occurs only when you doubt and feel uncomfortable

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社会步调一致（不能用团队攻克独立问题的策略）=大规模狂热=欺骗性扩大格局=个体经验终将被忽略和被扭曲=狂热进入疲惫期后，人们才会意识到自己造成了多少病态的苦难

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汉娜.阿伦特于1933年，研究反犹材料被捕，公寓被搜，家人被管。被释放后，不办手续直接逃离德国

To Heidelberg , the second big mistake( after forgetting “being”) is talking about something with assumptions that these things are “ presence-at-hand现成在手状态=reflective staring). It will separate things from how we met them in most of daily time, the “readiness-to-hand当下上手状态).

It changes them into the objectivity for some subjectivity without “concern” at all. Then how dare we are to ask why philosophers were separated from daily life!

This mistake will tear up the structure of “Being with everydayness“. On the contrary, in the Heidegger’s “Being-in-the-world在世存在”， everything is connected together. If the structure was tear up, the being will be a thin, flat, secondary status. That’s why a connected world can be revealed by a simple action. A pen let people recall ink, papers, table, lighting......and who am I writing for. Therefore, every Being-in-the-world is also a “Being-with共在”. We and others lives in a “with-world共同世界”

Then, ”the They常人” is rooted in this connected world. This giant “mass of Being” bring a seductive gravity, to the They.像淋淋的吸力The gravity of “the They常人” distorted us. It make our subjectivity become “they-self常人自我” and lost in it.

But it doesn’t means we have to fight with it and only live in any ultimate footing. I would recommend you to live with it, treating “the They” as a unspoken friend, otherwise you wouldn’t have any true friend. You can watchfully seriously

圆融得体 内圣外王 中庸之道

It may cause self identity disorder.

Fuacont may ask you to treat yourself as an art practice, but he overrated the importance of aesthetics in everydayness. I would said, in most of time, aesthetics could be root of every value. But when the concept“aesthetics” really occur in our mind, it is more like a abstract easy lower line of life. And again In everydayness, the aesthetics experience is more about the way you look, so it’s sort of cheap.

The They-the banality of evil <the origins of totalitarianism>

(I know Heidegger need it to a pure philosophical epistemological problem. But I will like to seem the They as the sum of someone’s biological body and social identity. Your memory should be the fundamental material of your subjectivity)

30s德国西南部托特瑙山小木屋-纳粹田园画黑森林-杉树、繁草、小溪、暴风雪、牛群、伐木工-孤独缓慢

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In the <Being and Time>, the everydayness is the most ontological, but not untouchable cosmology or mathematics. Practical

=

克尔凯郭尔用几个相当尴尬的问题来反驳黑格尔：假如我不选择成为“绝对精神”的一部分呢？假如我拒绝被同化，并坚持只做我自己呢？

萨特被克尔凯郭尔的反抗精神和对过往宏大哲学体系的对抗深深吸引了。他借用克尔凯郭尔对existence这个词的特定用法，来意指人的存在方式，我们通过在每一步上做出“或此或彼”的选择，来塑造自身。萨特同意他的说法，这种不断的选择带来了一种深深的忧虑，很像是从悬崖往下看时的眩晕。它不是对坠崖的恐惧，而是对你不确定自己不会把自己扔下去的恐惧。你头晕目眩，想要抓住点儿什么来固定自己——但你不能保证自己能如此轻易地对抗伴随着自由而来的危险。克尔凯郭尔写道：“忧虑是自由的眩晕。”在他和萨特看来，我们整个人生都处在悬崖峭壁的边缘。

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我们只是在经验、逻辑、能动性背后，警惕而焦虑地头晕目眩

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What he wants is making familiar daily things more confusing, in order to piss us off. Heidegger ‘s intention is not to be understood, but to be experienced through “ feeling alienation “. Heidegger admitted that this “awkwardness “ is tiny price for overturning/undermining philosophy history and bring us back to the Being.

For avoiding the stiff perception to daily experiences, he stretches language to its maximum. So may be we can seem him as an experimental novelist or a poet. Afterall the overall goal is so radical and violent, the small violent change of languages should be expected.

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We are not existing in a higher eternal dimension. The existence of Being-there is local, with a situation of history, constructing in time and places.

If we are the being of time, then the real Being means: 1st, our Being is limited—we will die, the “Being-towards-Death向死而在”. 2nd, we are the being of history and grasp the specific requirements of our unique historical situation. In this “anticipatory resoluteness先行决心”.

Through these concepts: Being-toward-Death and anticipatory resoluteness, people will be able to be liberated from they-self, and have the true self.

(It sounds fascist, although this determination and this acceptance of death could be anti-totalitarian heroism manifesto. )

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“在简明道路上放置闪闪发光的障碍物”

Heidegger的招牌风格是“一连串叹为观止的问题”不停向前翻滚，直到卷进“一团团电光闪现的句子乌云中”

“它被埋得如此深，我们得用一台Heidegger才能挖出来”

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Kant proof that we can’t learn reality and any true knowledge, in order to resolve their value.

Each emotion reveal each side of the world.

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At the desperate time, compared with the socialist’s blurred equal dream, the Nazi’s uniform and control looks more attractive. 1933, Hitler(43) became the president. Then he —————————————-

——存在主义者关心的是个人（individual），是具体的人类存在（human existence）。

——他们认为，人类存在不同于其他事物的存在（being）类型。其他实体是什么就是什么，但作为人，我在每一刻，都可以选择我想让自己成为的样子。我是自由的——

——因此，我对我所做的每件事，都负有责任，这一令人眩晕的事实会导致

——一种焦虑，而这种焦虑与人类存在本身密不可分。

——但另一方面，我只有在境遇（situations）中才是自由的，这个境遇包括了我的生理和心理因素，也包括我被抛入的世界中那些物质，历史和社会变量。

——尽管存在各种限制，我总是想要更多：我热忱地参与着各种个人计划（projects）。

——因而，人类存在是模糊的：既被局限在边界之内，同时又超越了物质世界，令人兴奋。

——一位从现象学角度来看待这一境况的存在主义者，不会提出简单的处理原则，而会专注于描述生活经验本身的样子。

——通过充分地描述经验，他或她希望能理解这种存在，唤醒我们去过更真实的生活。

——存在主义者关心的是个人（individual），是具体的人类存在（human existence）。他们认为，人类存在不同于其他事物的存在（being）类型。其他实体是什么就是什么，但作为人，我在每一刻，都可以选择我想让自己成为的样子。我是自由的。因此，我对我所做的每件事，都负有责任，这一令人眩晕的事实会导致一种焦虑，而这种焦虑与人类存在本身密不可分。

——但另一方面，我只有在境遇（situations）中才是自由的，这个境遇包括了我的生理和心理因素，也包括我被抛入的世界中那些物质、历史和社会变量。尽管存在各种限制，我总是想要更多：我热忱地参与着各种个人计划（projects）。因而，人类存在是模糊的：既被局限在边界之内，同时又超越了物质世界，令人兴奋。

不断的选择带来了一种深深的忧虑，很像是从悬崖往下看时的眩晕。它不是对坠崖的恐惧，而是对你不确定自己不会把自己扔下去的恐惧。你头晕目眩，想要抓住点儿什么来固定自己——但你不能保证自己能如此轻易地对抗伴随着自由而来的危险。克尔凯郭尔写道：“忧虑是自由的眩晕。”在他和萨特看来，我们整个人生都处在悬崖峭壁的边缘。