Does Dasein mean I? Possible answer . . .

[kdp]

One thing that needs to be clarified is that Heidegger is attempting
to go to what is before subject and object when he names Dasein. In
that he is trying to solve on of the major problems of phenomenolgy of
Husserl which is the solipsism of the ego. Husserlian Phenomenology
operates in a transcendental framework of Kantianism. It accepts that
you will never know the noumena, or the subject or God so all we can
consider is the phenomena. But the phenomena tell us a lot, and so the
transcendental framework is replicated as cogito and its object and
the laws that give coherence to the phenomena. But this cartesian
dualism which was transcendental in Kant becomes immanent in Husserl
and appears as the relation between intentional morphe and hyle which
give rise in mixture to nomena and noesis. In consciousness which only
knows phenomena and for which everything unseen and invisible is
bracketed subject and object are part of one field, but they are
replicated as cogitatum and cogito within the experience of
consciousness. Heidegger wants most of all to solve that problem. To
do so he follows Aristotle and Hegel in their earlier phenomenologies.
From Aristotle he takes the emphasis on practical reason and from
Hegel he takes the fulcrum of dasein or determinate being in the
unfolding of the dialectic. He tries to merge these two strands by
producing a picture of dasein as immersed in the world of practical
things ready to hand which is different from the illusions of the
present-at-hand which is the source of the distinction between subject
and object.

Therefore, dasein is not I. Dasein is prior to I/It distinctions. But
it is itself embedded in the Thou, i.e. mitsein, which is more
important to it than things, i.e. other people and our relations to
them come first. We only have language because we get it from others,
and we can only build a world if we have language. So there is a from
beyond the self from other selves. Heidegger wants to separate us out
from the envelopment of mitsein and find the authentic part of us
prior to subject and object distinction. He finds a very clever way to
do this. And that is what has led to the earth shaking nature of his
thought, because his enemies thoughts are still shaped by the shift he
made in philosophy which like that of Kant before him changes
everything. But interestingly according to Welton Husserl had already
made the fundamental discovery that Heidegger exploits. But it was
never published except partially in Krisis so we attribute to
Heidegger more originality than he deserves.

[cross posted from Phenomenology wave]