Chapter One

Introduction
Background of the Study
Every day, man encounters different phenomenon of death, either biological or
symbolic. Due to the advancement of technology, primarily with the existence of the internet,
the experiences of biological deaths are noticeable in todays generation.
The researcher wanted to understand something about death and in a way aims to
share the things that he had found out to the people who are also in need to know about it. He
chooses this topic of Martin Heideggers idea of death with the use of phenomenological
method of explaining. He met the perspective of Heideggers concept about death from the
Philosophy of Man class, when he was still in second year. After his teacher introduced and
explains fluently the topic, he wanted to gain more idea about it, to further widen his thought.
He also aims to enrich more his knowledge about the philosophical implications of death to
further understand the development of man.
The researcher affirms that man has a lot of means of being updated on the events that
happens in the world, especially on the news about death. World study shows that nearly two
people die each second.1 The news about death, whether man is conscious or unconscious
bears a significant effect in his development.
1Ecology Global Network: Population Reference Bureau & The World Factbook (Central
Intelligence Agency 2011) http://www.ecology.com/birth-death-rates/html.// (accessed
August 22, 2014)

The realities of death is not only limited to its biological meaning, for in man has a
capacity to interpret some situations as a symbolic death. Symbolic deaths are patterned from
the biological observations of death. Man interprets death as an end, and in a way the
situation or an experience that has an end serves as a symbolic meaning of death, like the end
of the school year, end of the journey and etc.
The main idea of this discussion is taken from the book Being and Time of a German
Existentialist Philosopher in Contemporary age, Martin Heidegger. He discusses the relation
of the Being of Man- in-the-World, in-Time and towards-death.
Significance of the Study
The researcher primarily wants to help the readers to be conscious of the importance
of accepting death as a possibility to happen to mans own self.
This study provides enough information that will help the reader on understanding the
possibility of the development of man with the use of Martin Heideggers idea about death. In
this study, the researcher provides an explanation of death as a way help man in attaining the
development of his own being. This development is not only the fulfillment of the course of
man but also the fulfillment of ones being. For Heidegger, the complete form of man is
Dasein. This Dasein inquires what is to be and set a plan before that which is to be, happens.
The reader as he goes on this paper further understands the process of development from the
experience of death from others till ones own fulfillment.
The reader will be guided on being aware of the process from ones inauthentic mode
to achieve the authentic mode as a Dasein. He will then able to understand what Heideggers
philosophy of man is. Lastly, he will be motivated on accepting death as ones own, for him
to realize the authenticity of ones self.

Theoretical Framework
This study aims to prove that man is able to develop ones self as he accepts death as
ones own. The discussion is divided into four parts. The first discussion is about Man as a
dasein, second is about Man as a Being-in-the-World, and third is about man as a Being-inTime and the last is the synthesis which is about Man as a Being-towards-Death.

IV. Man
as a
BeingTowardsDeath
A.
Biological
Death
B.
Symbolic
Death

I.Man as a Dasein
A. Man for Heidegger
B. Etymology of Dasein

II. Being-in-the-World and Care

A. Dasein as Care
B. Threefold condition of Care

III. Being in Time and Authenticity

A. Inauthenticity
1. Principle of actuality
2. Expectation
B. Authenticity

Heidegger interpreted a fragment of mans totality, in relation to death through

hermeneutic phenomenology. The researcher attempts to provide a clear presentation of the
ideas of Martin Heidegger which is being bonded in the framework (above). The frameworks

image indicates the way the study should be viewed. It is divided into four parts and each part
represents an idea which enables the unity of the argument, to prove the claim that man can
achieve development of ones self through the experience of death upon accepting it as ones
own.
The four boxes represent the framework of this paper. The first part, which is
observable in the framework in the first box, represents a discussion about Man as a Dasein.
The second box represents the discussion of man, as a Being-in-the-World and Care. The
third box represents the discussion of man as a Being-in-time and Authenticity. The last box
that is separated from the vertical alignment and placed in the left side, represents the
synthesis, which further explains about man as a Being-towards-Death.
The first part which is presented in the first box is divided into three, with its specific
representation. This represents the discussion about Heideggers Philosophy of Man, the
Etymology and Meaning of the term Dasein with its relation to Care. This provides an idea
about the etymology of the German term Dasein with its description, in association with his
idea about man, in relation with the acceptance of the possibility of ones own death.
Dasein for Heidegger is a Being-in-the-World and a Being-in-Time. The second box
represents the discussion of the Dasein as a Being-in-the-World, by providing the idea about
the three manifold ways of disclosing care (existentiality, facticity, fallenness). These
threefold ideas of disclosing care reveals the threefold condition of death simultaneously as
ownmost potentiality-for-being, non-relational, and not to be out-stripped" 2. These threefold
condition is further explained with its concrete example in the synthesis, where man as a

2 Martin Heidegger. Being and Time. Translated by John Macquarrie and Eduard Robinson,
(New York: Harper and Row, 1962.): 260

Being-towards-Death is further discussed. Care is the static concept of man as a being in the
world3. Dasein as a Being-in-the-World is simultaneously a Being-towards-Death.
The third box is a representation of the discussion on man as a Being-in-Time. To
make this part more understandable, the researcher divides it into two. The first division
explains the phenomenon where man is unaware of his own existence as an inauthentic being.
Second is when man achieves his authenticity upon becoming an authentic man as a Dasein
In the fourth box, it represents the Synthesis where man as a Being-towards-Death is
introduced. This discussed further the interwoven connection of Dasein, Care and
Authenticity as a quality that enables man in fulfilling ones being in the face of death. This is
divided into three; first is about mans temporality; second is about mans totality and; third is
about mans authenticity. In this part the researcher also provides an example of what is
biological and symbolic death is with a discussion on the process of attaining the fulfillment
of ones being.
Statement of the Problem
Man in this world is primarily in the state of being inauthentic. Through the realm of
time, minutes, hours, days, weeks, months, and year, he is in the process towards his
authenticity in this world through the development of ones consciousness. Man as he
achieves his nature of being a Dasein, through a continual process of self-reflection by which
the phenomenon as he conceives it reveals its meaning, he is able to live a fulfilled life. The
researcher provides these questions to serve as a guide for the readers to understand the
discussion of this paper.
A

Who is man in the context of death?

Who is Man as Dasein?

3 Ibid.

What is man for Heidegger?

What is the etymology of the word Dasein?

What makes man a Dasein?

Who is man as a Being-in-the-World?

1

What is the static concept of a Being-in-the-World?

How to disclose Care?

a

How is Care disclosed through Existentiality?

How is Care disclosed through facticity?

How is Care disclosed through Falleness?

What is dread?

What is the relation of Dread to Care?

D Who is man as a Being-in-Time?

1

What is the inauthenticity of Man?

a

What makes man inauthentic?

In what way man sees death only as an actuality?

What is the authenticity of man?

a

What makes man authentic?

In what way man perceives death as a possibility?

E. Who is man as a Being-towards-Death?

1. What is the threefold condition of Man-towards-Death?
a. What is the own most potentiality for being?
b. What is non-relational?
c. What is not to be outstripped?
2

.How does man able to achieve his authentic existence?

a

What is Biological Death?

What is Symbolic Death?

The first part of the paper serves as the main introduction of the research. In this part,
the questions and the problems that this paper tackled have been written. It tries to get the

attention of the readers to produce an enough motivation to be interested in reading this

paper. This part also opens up the claim with its basic arguments.
The second part is the start of the discussion. This primarily presents the idea of what
is man as the subject of the study of this paper. Man is the focus of the study and in this part
the researcher emphasized the nature of man with its relation to death.
The third part and the fourth part of this paper are the continuation of the discussions.
These are to understand fully the arguments in support to prove the facticity of the claim.
After understanding what is man as a Dasein, and the modalities of man as a Being-theWorld, as a Being-in-Time and as a Being-towards-Death, the researcher assumes that it will
be easy for the readers to comprehend. It is written in this part the description of Heideggers
Meaning of what is Care, Dread and authenticity in relation to Daseins fulfillment. This
fulfillment is the development of man.
The last is the Synthesis. This part will repeat the claim with the argument that it
presented from the discussions. It contains more understandable way of presenting the claim
with its argument through the basic terms that are used in the discussions. The researcher in
this part provides an example to serve as an application to give a better explanation to the
ideas that are discussed in the previous Chapters.
Scope and Delimitation
The scope of this paper is grounded on the discussion of Martin Heidegger which is
written in his Being and Time book with its other commentaries. The discussion of this paper
is limited on the process of the development of man through the experience of death and will
not go beyond the possible process after mans biological death. Everything that is written in
this paper is grounded on Martin Heideggers way of presenting ones idea with the use of
phenomenological method.

Methodology
Phenomenology is the method that is used in this study. First, it presents the overall
observation of death, second is the reduction of the ideas into its essence through discussion,
and third is giving an explanation to a certain experience with the use of the patterned essence
from the discussion.
Phenomenology is basically a separation of what is given and what is interpretation to
the meaning of the data. It is an in intersubjective way of seeing the phenomenon. This
follows a step by which serves as a guide in order to provide an order for it to be reliable.
The first step of phenomenological method is Epoche its literal meaning is
bracketing; second is Eidetic Reduction and the last is Transcendental Reduction. This
procedure requires a discipline directed towards becoming a conscious observer.
Epoche or bracketing is a mathematical term used to attain the meaning of the
investigated object. It is a discipline of looking at a phenomenon objectively, free from any
forms of biases and prejudices4. This step is grounded on knowing what is objectively given
which is observable in the phenomenon that is being studied. There is a part of this paper
which will tackle all the given observation on the phenomenon of death with less
presupposition.
Eidetic Reduction is a mathematical term which refers to the procedure by which the observer
is being placed apart from the subject of study, where things are seen as they really are

4 Manuel Dy Jr. The Phenomenological Method. in Philosophy of Man: Selected

Readings, Edited by Manuel B. Dy Jr., 45-46. Second Edition.( Manila: Goodwill Trading Co.
Inc., 2003): 45

independent of any prejudices5. It is a way of seeing the eidos which literally means as
essence. In this sphere the essence of the phenomenon is the only thing that remains and
observable. After separating the given objective data of death, there is a part of the study
where the essence of phenomenology, is being selected. The selected essence of the
phenomenology death that is emphasized in this study is to prove that it has a capacity to lead
man into ones fulfillment. This eidetic reduction is placed in the discussion. It forms an ideal
framework that is to be used to easily apply in ones experience as he go back to things
themselves.
Phenomenological Transcendental reduction is part of the study where the observer is part of
the phenomenon. The object or the phenomenon is seen in relation to its subject which is the
observer and the subject in relation to the object. In this part, the selected and given
interpretations without prejudices are being unified as one to produce a phenomenological
truth.6 The unified phenomenological truth is the thesis of study of this paper. That the
awareness as personal experience, does moves man as a Dasein in achieving his fulfillment
before the occurrence of death, through accepting death as his own. In the last part of the
discussion in the part of Being-towards-death, the researcher provides an example of
experience of symbolic and biological death which bears an ideal framework that was
patterned from the discussion.
In the final part of the body the researcher presents two examples of experiences patterned
from what has been discussed.

5 Ibid.
6 Ibid., 46

Review of related Literature

There are five literary works that the researcher had read which talks about
philosophical ideas that are related to the study of this paper. The ideas that are taken from
the given literature can contribute in this study to give clarifications and can help in
understanding this paper. Some of these literatures are grounded on Heideggerian philosophy.
In the journal taken from the Philosophy Pathways entitled We (I and you) as
Daseins? Reply to Jurgen Lawrenz which was written by Archana Barua, this entry talks
about the claim of Martin Heidegger about Dasein. This literary work clarifies the nature of
man as an intelligent being, which is correlative to the intelligibility of beings. According to
her, there are already existing beings now like robots and machines that are evidently more
intelligent than human beings are, by providing detailed, satisfactory and accurate answers to
the questions raised which is made according to the machines specific purpose. She wants to
raised that human being as a Dasein must not be limited on the definition of an intelligent
being, for man is more that its definition. He emphasized that Dasein as a being-in-the world
must engaged more in the social activities in order to realize ones nature. Through the given
activity, man is able to become an authentic-Dasein for he is able to unveil ones self upon
knowing other beings by actualizing the act of belongingness with other beings.7
The second literary work that the researcher had read is from the Philosophy
Pathways entitled 'Play in one act about Death, written by Agne Budriunaite. This journal
entry presents the entire claim and explanation of Martin Heidegger about death. I find this
journal entry amazing, for it was creatively presented by the writer. The entry was in the form
of dialogue between the two philosophers and other characters, namely Martin Heidegger,
7 Archana Barua. 'We (I and you) as Daseins? Reply to Jurgen Lawrenz. 128, no 3 (August
2007): ISSN 2043-0728. http://www.philosophypathways.com/newsletter/ (accessed
October 7, 2013)

Emmanuel Levinas, everyman, and passerby. Each characters has different perspective of
death.The everymans perspective of death in the dialogue is the same us what the majority of
the people nowadays think with all the changes. The passerbys perspective of death is
psychological; it uses the stand of the psychologist as it presents its idea. Emmanuel Levinas
has a perspective of death quite similar to Heidegger, he agrees to what Heidegger says and
defends help him by explaining his claim.8
This second article will surely help this paper on giving a creative and strong stand on
the idea of death of Heidegger. Every words that were explained by Heidegger in the article
are written in his book Being and Time, what was written in the entry was more
understandable than in the book.

The third literature is from Philosophy Paths entitled 'What Is the Meaning of
Life? A Sixth Argument for the Existence of God' written by Max Malikow. This entry is
inspirational; it persuades the readers to find meaning in living ones life, that it should be
lived to the fullest by putting in mans mind ones nature and respond to its demand. The act
itself of acknowledging God is the awareness of ones nature of being finite, of having
limitations. It is also an act of accepting ones death, for it is also one of the limitations of
man.9 This entry contributes on the explanation of becoming an authentic Dasein, which is
able to respond to the demand of ones nature, upon accepting ones limitations. This will

8,Agne Budriunaite. 'Play in one act about Death.' Philosophy Pathways

Electronic
Journal 139, no 4 (October 2008): ISSN 2043-0728.
http://www.philosophypathways.com/newsletter/ (accessed October 7, 2013)

9Max Malikow. 'What Is the Meaning of Life? A Sixth Argument for the Existence
of God.' Philosophy Pathways Electronic Journal 173 no. 2 (June 2012): ISSN 2043-0728
http://www.philosophypathways.com/newsletter/ (accessed October 7, 2013)

lead to the fulfillment of man as an authentic-Dasein as it constitutes care in the world to

belong in the world. In this way he is able to live an authentic life.
The last related literary entry is entitled 'Frankfurt's Free Will: Moses Maimonides in
Modern Thought' this was written by Mark Goldfeder. This entry has a topic, which explains
in the most understandable way the idea of Free Will. This entry is similar to the idea of
Heideggers Dasein. This implies that Daseins authenticity depends on his will of accepting
ones own death or continually denies it and into the state of being inauthentic.10

10 Mark Goldfeder. 'Frankfurt's Free Will: Moses Maimonides in Modern Thought.

' Philosophy Pathways Electronic Journal 173 no. 3 (June 2012): ISSN 2043-0728.
http://www.philosophypathways.com/newsletter/(accessed October 7, 2013)

Chapter Two
Discussion
Man in the Context of Death
Every day, man encounters different phenomenon of death, either biological or
symbolic. Due to the advancement of technology, primarily with the existence of the internet,
the experience of biological deaths is noticeable in todays generation. Man has a lot of
means of being updated on the events that happen in the world, especially on the news about
death. World study shows that nearly two person dies each second. 11 From this, what are
the possible responses of man?
On the other hand, man also encounters different kinds of symbolic death, a personal
death which symbolizes the end of ones stage of life, like the end of every academic term,
end of being a teenager and etc. Symbolic deaths are kind of ending of ones status in life
which man has to inevitably confront. Symbolic death, in relation to its representation as an
end to a certain stage of ones life, enables man to fulfill his own being. The question would
be, in what way?

11 Ecology Global Network: Population Reference Bureau & The World Factbook
(Central Intelligence Agency 2011) http://www.ecology.com/birth-death-rates/html.//
(accessed August 22, 2014)

As man faces the reality of death, he becomes a conscious observer. His

consciousness will awaken the state of mind in him that would guide him in responding to a
situation where he is aware of ones mortality.
This study discusses and attempts to present a clear understanding about the general view of
the nature of Man, in a situation where he has an awareness of the phenomenon of death
(biological and symbolic), primarily as he takes it as a mere actuality or as a possibility. This
is to be understood in the question; what are the possible conscious responses of man, as he
observes the phenomenon of death?
The main idea of this discussion is taken from the book Being and Time of a German
Existentialist Philosopher in Contemporary age, Martin Heidegger. He discusses the relation
of the Being of Man- in-the-World and in-Time. Dasein is the term he uses in his book Being
and Time to give an emphasis to the meaning of Man. Dasein in other commentaries of Being
and Time bears a meaning as the mode of existence of human being 12. As man discloses
care by considering the mode of being a Being-in-the-World, he himself can awaken his
innate form as a Dasein.13 Man can achieve his fulfillment as a Dasein through death.
Care is the static concept of Dasein as a Being-in-the-World. In Being and Time, Heidegger
discusses the procedure of disclosing the mode of care through phenomenological selfreflection. It is a reflection responsible for interpreting the phenomenological meaning of
Death. This interpretation leads to the awareness of man on the importance of taking death as
ones own. In doing a phenomenological self-reflection, man is required to have an enough

12 H.G. Blackham. Martin Heidegger. in The Six Existentialist Thinkers., 89-109.

(New York: Harper and Row, 1959): 97

13 Ibid., 96

consciousness of one self as existing. One of the characteristics of Dasein is by being aware
of ones existence
Man is by nature born with an inauthentic existence. He is primarily in a state of
being fallen in the world, where he was tempted, tranquil and alienated. Through time, man is
able to gain his authenticity. It is being develop in a way where man is able to learn how to
interpret the phenomenon that reveals itself to him, who is on the process of being more
conscious through time. Upon taking death as a possibility, he is able to do anticipation.
Anticipation leads man to be aware of the importance of ones own existence. Through
anticipation he is able to do something before ones death takes its place.
The awareness of man on his own death is one of his ways to achieve his authentic
existence. Authenticity is the temporal concept of man as a Being-in-time.14 It has an
interwoven connection with Care. Authenticity and these faculties of man are simultaneous
phenomenon. The two major questions to ask in this topic are; who is Man in relation to
Death? ; And how man achieves his fulfillment through death?
Man as a Dasein
This part of the paper will answer the question about what is man for Martin
Heidegger with its relation to the phenomenon of death.
Dasein is a German term used by Martin Heidegger to emphasize his idea of Man.
Dasein is the term given to the man, who is aware of his existence as a there-being. The
translators of his book Being and Time did not omit the term Dasein, for it doesnt have any
equal term in English. Man is a broad English term and its not enough to just rely on it. Man

14 Ibid., 88

is the only being capable of becoming a Dasein. Through the experiences in the world and
the passing of time, man is able to achieve his possibility of becoming a Dasein.15
Dasein is from the two German words Da with an English term of here and
Sein, with an English meaning of to be. Dasein is a here to be or a there-being. As a
here to be, man is an entity capable of inquiring into its own being. 16 He is able to reflect to
itself as existing.17
Dasein is man, who has an awareness of oneself as existing. He has an active self
-reflective consciousness as an existing being. As a here to be entity part of his nature is to
inquire and ask questions about what is to be?18
Martin Heidegger, in his Being and Time acknowledges death as a fulfillment of the
course of man. Through death man is able to disclose his authentic nature as a Dasein. It is a
stage where every man, has a possibility of to be.19 The certain example of to be or that
which a person is in potential of taking, that which is there but a not-yet is Death. Death is
the only certain to be or a possibility of every man. In mans search of knowing what is to
be, the phenomenon of death is the only certain thing that he can seek off. He is to confront
the phenomenon of death and sees it as ones own possibility for man to become an authentic
Dasein.

15 Ibid.
16 Ibid.
17 Ibid.
18 Ibid., 89
19 Heidegger, Being and Time,288

In a situation where a typical person is having an awareness of the realities of death

that are happening in his surroundings, wherever he is, he can still know, as he listens to the
news and able to search the recent study, that in every two seconds, there is an estimated
death of two persons in the world. Will this person assume the possibility that he might die
after a second, minutes, hours, days, weeks, months or year from now? Heidegger says that as
long as the person is living and existing he has a possibility to die. 20 What if this person is
recently riding on the MH17 plane or in Iraq and does not consider the possibility that he will
soon die?
Dasein is the fulfillment of the being of man. In Being and Time, Martin Heidegger
discusses about death to emphasize the progression of Man towards becoming a Dasein.
Death serves as a way for man to achieve its possibility of becoming a Dasein. Dasein is
aware of itself as an existing entity in continual search of what is to be. He has the capacity
to interpret the meaning of the things that are happening.
Death has a capacity to disclose Dasein, it has a capacity to awaken the unconscious
self of man by accepting it as ones own. As man accepts death as ones own he is to take
death as a possibility that will happen to his own. From the situation that I cited above, man
might not directly accepts ones own death as a possibility, because it still undergoes to a
level of self-reflection before man becomes aware of his own existence as a living entity. The
process of self-reflection according to Heidegger is simultaneous. This is further explained by
discussing the two major modes of man; as a Being-in-the-World and as a Being-Time.21

20 Ibid., 289
21 Heidegger, Being and Time,175

Being-in-the-World and Care.

This chapter will explain the process of Dasein as a being-in-the-world. In living with the
world man is to disclose Care. In this Chapter lies answer to the questions about the mode of
man as a being-in-the-world, about care and the manifold ways to disclose care.
According to Martin Heidegger, Being-in-the-World is one of the modalities of man
that has a capacity to awaken the awareness of ones self as existing. 22 This modality
discloses his innate nature. Care or concern (Sorge) is the fundamental basis of the being-inthe-world.23 Care or concern (sorge) is being disclosed as man actualizes the mode of his
being as a being-in-the-world. This Care is in the faculty of man as a Dasein. This moves the
Dasein to seek or inquire what is to be, to know something that will happen soon, the thing
that is already there, but is still a not-yet, which is still to come. In Heideggers own term, this
something is impending. Death qualifies the thing, that which is impending. Heidegger
believes that as man accepts death as his own he is able to disclose care and achieves his form
as a Dasein.
Man is generally in the world (welt). World for martin Heidegger generally stands for
the people and the whole environment of man.24
The three simultaneous method to disclose Care are by; Existentiality, Facticity and
Falleness. To disclose care man needs to face death as a phenomenon which is attached to
ones existence. Existentiality is a projection of possibilities 25. The awareness of the

22 Ibid., 236
23 Ibid., 181
24 Ibid.
25 Ibid., 305

possibility of death focuses on the very being of man as a Dasein itself. As a being in the
world, man realizes that the phenomenon of death needs to be accepted wholly, as his own.
Death is a property attached to mans existence.26 It is a phenomenon that cannot be avoided.
Through existentiality, man comes to the awareness that he is used to do a
projection on the possibility of death of others. He projects or expects that everyone dies.
This is mans way to deny the possibility of ones self by having an expectation of dying with
others.
Man in this state is fallen into the temptations, tranquility and alienation that the fallen
world offers. He is more on affirming the reality that death is something that which cannot be
avoided or unescapable. Upon having a continual awareness of death as unescapable, he
encounters the feeling of dread. Dread enables man to be motivated on dealing with his own
problem. In dealing the problem, he is to search for what makes him fall to it. It is in this state
where man examines his experience, he inquires to find an answer, through this death reveals
itself to mans consciousness.
The phenomenon of death reveals itself as an own most potentiality.27It is the state
where his awareness of ones existence awakens, as man faces his own death as his own
possibility. This implies that man knows the value of his existence, as he realizes that he will
die alone.28 This awareness corners man, and would eventually made him so helpless. His
helplessness would lead him to attain in the state where he feels dread.

26 Ibid., 289
27 Ibid.,181
28 Ibid.

The second manifold method of disclosing Care is facticity. Facticity reveals to

Man an awareness that he is thrown in the world. He realizes it because of the state of
mind. His throwness is involuntary; man realizes that there are certain realities or
experiences where he himself is not in control of. This state makes man thinks of death as a
force implementation from someone unknown29. Man at this stage realizes that he doesnt
have a capacity to escape from his essence as a temporary being in this world. The
phenomenon of death at this state reveals to man that he is non-relational.30
The state-of-mind or mode is innate to man. Its chief characteristic is to reveal that
which cannot be changed in ones self.31 Through which, he is able to realize that he is limited
and is helpless in the face of the reality of having a point where he will no longer be a
Dasein.
The third way of disclosing care is by Fallenness. This is a state where man avoids
the confrontation of the meaning of death, he does a lot of self-denial. He makes himself busy
with other people with a hope that on doing it he will escape his own death. This is a state
where man has a tendency to exist inauthentically. The phenomenon of death at this state
reveals to man as not-to-be-outstripped.32
For a typical man, part of ones own way of self-denial to the reality that is brought by
being aware of death, is to immerse ones self in the world. As man immerses his own self in
the world he encounters a lot of activities that the world offers. These activities in the world,

29 Ibid., 295
30 Ibid., 308
31 Ibid., 295
32 Ibid.,308

make man unaware of the value of ones existence. Man in this state is preoccupied with the
things that give pleasure and satisfaction. These pleasurable activities in a way, enables man
to forget temporarily the phenomenon of death. He is able to fall to temptation,
tranquilization, and alienation.33 He does forget, yet after all the things that he does, he will be
facing again the phenomenon of death. The culmination of the manifold ways of disclosing
Care is dread.
Care can only be disclosed after overcoming the feeling of anxiety. Anxiety doesnt
have the same meaning with fear. Anxiety is more complex than fear. Fear does have an
object to be feared of. Anxiety (Angst) for Heidegger is a feeling directed to the fear of ones
possibility like death, it cannot be predicted. 34 In other words, anxiety for Heidegger is the
fear of that which is to come, which is there yet unknown. This dread individualizes man as
a being.35
In the rarefied awareness of anxiety, man is able to confront his own self 36. In
confronting ones self, man is able to be conscious of Care. Through care man is able to
handle the awareness of anxiety. He is able to seek his own possibilities and able to live with
it as a Being-in-the-World. As man actualizes the natural mode of Care, he realizes his
authentic existence. The natural mode of care is to inquire for all the things that are to be,

33 Diane Zom, Volume 2 Number 2 Heidegger's Philosophy of Death;

Academia.edu Page 10
https://www.academia.edu/4693173/Volume_2_Number_2_Heideggers_Philosoph
y_of_Deathhtml.// (acessed August 23, 2014)
34 Heidegger, Being and Time,310
35 Ibid.
36 Ibid.

aside from what death would reveal to man. The feeling of dread never vanishes once man is
able to disclose it. The more it is disclosed, man is more moved to actualize care.37
These three manifold ways of disclosing the mode of care through death, are proofs
that for man to awaken the fulfillment of his nature as a Dasein, it is only attainable as he
surrenders himself to the reality that he is a being-towards-death. Man is with the world and
has a nature to live in accordance with the demands of the world by actualizing Care. This
makes man as a Dasein to partially attain ones fulfillment. Care is mans way of overcoming
the possibility of being tempted, tranquilized and alienated (inauthenticity) in the world.
Being-in-the-World and Being-in-Time are the two major states-of-mind or modes of
man. These modes are simultaneously being used by man in his everydayness. The mode of
man as a being-in-time will be further discussed in the next Chapter.

Being-in-time and Authenticity

Man is simultaneously a being-in-time aside from being a being-in-the-world. This
part of the paper will answer the questions about mans being as a being-in-time and explain
man as an inauthentic and authentic being towards death.
Inauthenticity is the primary stage of man in the mode of being a Being-in-Time.
Martin Heidegger defines inauthenticity as not aware of ones own existence 38. The
awareness of ones own death, serves as a way for man to achieve his authentic existence. In
this stage he merely sees death as an actuality. Man merely expects the coming of death and
does not do something out of it. He sees it as coming, yet he seems not aware of what will
37 Ibid.,181
38 Ibid., 331

happen if it will come. This behavior implies that he takes death as that which happens
without an understanding that if it will, he will lose his consciousness of being-in-the-world.
He tends to project ones death to others, tries to deny the confrontation of death. He tries to
deny death by taking it as a phenomenon that happens to every being. He is unto fallenness,
man is being fallen unto temptation, tranquility and alienation. These make him forget the
value of ones own existence.
The awareness of death as a possibility enables man to get in touch with his
authenticity. Authenticity is the temporal concept of man as a Being-in-time. 39 Through selfreflection, Man is able to perceive death as a possibility. By perceiving death as a possibility
he anticipates. By anticipating, man is in the state where he searches for what is to be and this
makes him become a Dasein. It is by anticipation that man values time, that everything he
does must be done in time before ones death. By taking death as a possibility, he is able to
practice anticipation; by anticipation he is able to achieve his authenticity as a being-towardsdeath.
In the analogy of the fruit by which Heidegger had provided to emphasize his idea of
inauthentic man, he mentions about the unfulfilled death. The fruit when ripens fulfills its
own being as a fruit, yet when man dies, not all does achieve the fulfillment of ones being,
they only fulfill their course.40 From this given analogy, the unfulfilled death of man
implicitly explains that inauthenticity is the prior state of a person.
Man in his everydayness, is living in the world which majority of the situations are
interpreted empirically. The reality as he implicitly implores is that, What is empirically

39 Ibid.,457
40 Ibid., 288

known is limited41. Senses at times are deceptive. Not all the things that man perceives are
true; some are just a deception. Man in his everydayness is an empiricist; he is more on being
dependent on the things that he perceives through his senses. Upon relying on his senses he
is more to remain in the state of inauthenticity.42
Man is and remains in the state of being inauthentic because he is afraid to be aware
of the possibility of his own existence. It is evident from his relation to ones death as he
tends to deny it. He is insisting that his death is not his own, for it is for everyone, that
everyone. He sees his self as inseparable with others lives. He often engages in a certain
circumstances where he believes that only on temporal pleasures he is able to escape death.
Empirically, he affirms that those pleasurable things do make him forget for a while his status
of having a possibility to die. He even doesnt realize that he is a temporal being, and
dependent of time.
Heidegger describes Death as "the possibility whose probability is solely to be
possible"43 This is how an authentic Dasein sees death. With Care, this is also his main task,
to continue on searching what is to be. Man can only attain its authenticity when he becomes
an authentic and bears an eye that sees death as possibility. This is by accepting death as
ones own and through Care, where he is on the continual process of searching other to be or
possibilities.
The authenticity of man is attainable. One of the ways to attain his authenticity is by
having an awareness of death as taken as a ones own possibility. Death can only be taken as
a possibility if only he would accept it as ones own and vice-versa. As he takes it as a
41 Ibid.
42 Blackham. The Six Existentialist Thinkers,90
43 Ibid.

possibility man is able to practice anticipation, by which man plans the things that he will do
before the possible time of ones death. It is by anticipation and care that man is able to fulfill
ones own self.
Being-towards-Death
From the previous discussions, it was emphasized by the researcher that the phenomenon of
death discloses ones authenticity as a Dasein. In this part of the paper the researcher will
further explain, the process towards authenticity by accepting ones death as biological and
symbolic as ones own.
Being-towards-Death according to Martin Heidegger is a way-of-being.44 As a way of
being it implies that this mode guides man to achieve his own authentic existence as a
Dasein. In the discussion about Being-in-the-World and care, the threefold ways of disclosing
Care has been discussed. These threefold ways of disclosing Care simultaneously discloses
the threefold condition of death. The threefold condition of death that was disclosed are
simultaneously death isan ownmost potentiality-for-being, non-relational, and not to be
out-stripped45.
The threefold condition of death is being disclosed as man encounters the feeling of
dread. Dread motivates man to arrive into the consciousness of ones own existence in the
world and is able to use his mode of being a being-in-the-world. This modality enables man
to practice care. The characteristic of the Dasein is; being conscious of its own self as
existing, in search to what is still to come and cares.
The term own-most is used by Heidegger to signify the phenomenon of death to man
as ones own. Man would say as an affirmation that I alone will die my death. In the
44 Heidegger, Being and Time,360-361
45 Ibid.,299

condition of death as non-relational, man would say that Since I alone know what it means
for me to be going to die, death cannot be shared by anyone. The condition of death as not to
be outstripped refers to its inevitable possibility; this means that man realizes that death is
something that is impending.46
In the discussion about man as a Being-in-Time and authenticity, Martin Heideggers
description of what is authenticity was discussed. Through the phenomenon of Death the
fulfillment of mans being is able to be realized. Heidegger finds death as an existential
phenomenon that enables man to be guided of becoming a Dasein.47
The ownmost potentiality-for-being is a condition of man that can be disclosed after
the awareness of man on his own existence. Through the awareness of ones possibility of
death he is to affirm that as long as he is not dead he still has an existence. Dread is capable
of individualizing man, where he is unconsciously withdrawing from the community (world)
where other beings gather. His helplessness is capable of leading him into the awareness of
the possibility of attaining ones authentic self by merely taking death as a possibility through
accepting it.
The non-relational condition of man towards death is disclosed after the awareness of
mans own unescapable temporality upon being thrown in the world. This is also the same in
the condition of death that is disclosed to man as not-to-be-outstripped, where man is aware
that he is in the world with other beings. Yet, because of dread, he unconsciously separates
his self from the world.
The way to overcome dread is to face it. The dread came from the unescapable
phenomenon of death, where man has a possibility of non-existing. In the state of dread, man
46 Ibid.
47 Ibid.,289

sees death as a mere actuality. To overcome dread, it is necessary for man to confront death
and accept it as ones own. In this way he is able to grasp death as a possibility. As a
possibility, death serves as a guide on living an authentic life.
Based on the study, majority of the person who experiences a near to death
phenomenon, are able to live a life different from what they are before. They became a good
citizens and a person for others, some are known as heroes like Jose Rizal, Ninoy Aquino and
etc. while others in the realm of catholic belief are known as saints, like St. Ignatius of
Loyola, that after being hit by a cannon ball he was converted.
Martin Heidegger was under a Jesuit formation as a seminarian for 6 years, from 1903
till 1909. St. Ignatius of Loyola is one of the known founders of the Companions of Jesus,
which later became known as Society of Jesus or Jesuit. Society of Jesus promotes an
Ignatian Spirituality with Spiritual Exercises written by Saint Ignatius of Loyola. Part of the
Spiritual Exercises of St. Ignatius is the Seven Practical Discernment Techniques, and the
fifth technique has its relation to the topic of this paper about death. the fifth technique
instruct the one who makes a discernment to imagine his own self being placed in a death bed
and ask ones self about the kind of decisions and actions that has been made If those are all
worth living in the face with his God. From then on man needs to realize upon being aware of
possible plans based from what he had anticipated by living his life more responsible as he
should be by becoming who he wants to be.48

48 Marquette.edu/faith: Some Ignatian principles for making prayerful decisions

<a href="http://www.marquette.edu/faith/ignatian-principles-for-making-decisions.php">
(accessed August 25,2014)

St. Ignatius was able to compose this exercise based from his own experience. His life
was written in the Lives of the saints and he was known as a convert from a near death
experience of being hit by a cannon ball during the revolution happened on his time.49
Those times when St. Ignatius lies helpless and in agony in bed, realizes his own
possibility as he anticipates and accepts death as ones own. As he owns it, he realizes that he
has a capacity to care and anticipates his possible actions before the actual biological death
comes. Heidegger as a former seminarian from the congregation of the Jesuits undoubtedly
knows the story of St. Ignatius especially the spiritual exercise which is about death. His idea
of death is possible came from his experience when he was still a Jesuit novice and was able
to include it in his writing to further understand the nature of man as a Dasein.
Man is capable on accepting death as a possibility for once own by confronting and
accepting it. Man needs to respond from the feeling of anxiety. It can be overcome by
seeking what is to be through anticipation as he considers the possibility.
Man as he anticipates his possibility of dying is to responds to the existential feeling
of anxiety. Through anticipation he is able to live simultaneously as a being in the world
which actualizes care and as a being in time which is authentic and capable of fulfilling ones
life before ones death through anticipation.
Death has a symbolic meaning, as Heidegger mentions in his book Being and Time,
death can be equated to the meaning of end. Man is a being-towards-death or towards the
end. He further emphasize that: ending, as stopping, can signify either "passing over into
non-presence-at-hand" or else "Being-present-at-hand only when the end comes"50
49 Jesuit New Orleans Province: The Life of St. Ignatius of Loyola.
http://norprov.org/spirituality/lifeofignatius.htm ( accessed September 3, 2014)

50 Heidegger, Being and Time,289

Heidegger also takes the phenomenon of rain and the road as an example, he said The rain
stops. It is no longer present-at-hand. The road stops. Such an ending does not make the road
disappear, but such a stopping is determinative for the road as this one, which is present-athand.

51

The phenomenon of the stopping of the rain and the end of the road serves as

symbolic examples of death.

It is not only by mere biological death experience that man can attain the development
ones self. Man can also attain a self-development by acknowledging any impending events
as a Symbolic Death. The examples of a symbolic death experiences are the stages of mans
life from being an infant till old age, the academic stages from kindergarten till college and
many others.
The researcher of this paper considers the oral defense as a symbolic death. The oral
defense of this paper is still impending. It is not-yet, yet it is there and will come. From this
concrete example, the application of the idea of the research to the researchers own
experiences, he already had an advantage to be aware of ones action try if there is really
development through accepting death as ones own possibility.
It would appear illogical for the researcher to take the defense as a symbolic death
without accepting it as ones own. By taking an impending event as a symbolic death, he
already takes it as ones own. The experience of the researcher from the span of the time on
the occurrence of the oral defense which he sees as a symbolic death contains an inauthentic
and authentic response. Anxiety leads man towards an authentic response, by which he is able
to show the inherent care as a byproduct of it.
The researcher, along with other researchers of other papers, observes the way his
companions behave. Some researchers fail to arrive on the oral defense prior to the time it
51 Ibid.

will come. Their failure is a sign that they were able to fulfill the course yet remains
unfulfilled; they havent experience the development of ones self prior to the time of their
symbolic death. In the researchers own interpretation he can say that they committed a
symbolic suicide.
On the other hand, there are other researchers who show signs of overcoming the
inauthentic mode upon having a feeling of anxiety towards the symbolic death. He found this
out because the researcher himself observes and ask questions to his fellow researches of
their feelings towards their research activity. Anxiety serves as a key by which the researcher
is able to deal with inauthentic responses. The symbolic death is accepted as a possible as
ones own and do something to realize that impending event responsibly. What he did
responsibly is care, care that he had anticipated to do. Now, even if the oral defense is still
impending the researcher is comfortable that he can defend his paper and continue to care by
actualizing the actions that he had anticipated he had anticipated. These serves as
development of man through the accepting the possibility of ones own symbolic death.
Prior to the feeling of anxiety, the researcher feels fear, the fear of failing the research
subject. Fear leads the researcher to be elusive on the demands of time for him, he
experience, falleness, throwness in the everydayness of the world, he do procrastination, he
was tempted, tranquilized and alienated by facebook and alcohol. The feeling of anxiety,
whenever it is willed or unwilled will always corner him by being conscious of time.
In all of his action he considers the right thing to do which would lead him to avoid,
lengthen or attain a fulfillment before the symbolic death occurs. From this, he was able to
achieve his authentic self as a Dasein. He cares about what is to be and anticipates the
possible course that he takes which is directed towards ones fulfillment.

Biological and Symbolic death are different possibilities of death, yet they are the
same by virtue of their effects if these are accepted as ones own, man will be able to gain his
authentic existence as a dasein.
Summary
Man is capable of achieving ones fulfillment; he is capable of becoming an authentic
Dasein. Man as a Dasein has a desire to know that which is to be in the world. He inquires
the thing that which is to come or the possibilities that the world may provide. The world is
where he lives with other beings, where there is a possibility of being fallen in the
everydayness, which he is being tranquilized, tempted and alienated. This is a state where
man is identified as inauthentic.
Man is in the world, he is primarily in the state of being inauthentic. Man is capable
of being conscious; he has a state of mind. This state of mind enables man to be conscious of
his own self as existing, he can only be aware of this after being cornered by time. Man is
also a being in time. Man as a being-in-time is conscious of death. This death is the end of
man; it is a fulfillment of his course. As death corners man, he tries to escape it upon allowing
ones self to be more immersed in the everydayness of the world. Man is simultaneously in
the mode of being-in-the-world and being-in-time. As a being-in-the-world, he is to disclose
Care.
There are three simultaneous ways of disclosing care, through existentiality, facticity
and falleness. The culmination of its disclosure is anxiety. It is an existential feeling which
the object of fear is death. Death plays an important role in disclosing care, for death brought
the feeling of anxiety which makes man helpless and cornered and makes him aware that the
only solution is to confront it. Man can only disclose care when he is able to search that thing
which corners him that which brought the feeling of dread unto him. Upon being aware that it
is death that makes him be on the state of dread, his only choice is to confront it by taking it
as his own.

As man takes death as his own possibility, through his state of mind, he can be
conscious of his mode as a being-in-time. As he takes death as a possibility he is to anticipate
that thing which is to come. Through care he is able to embrace and takes death as his own,
and through anticipation he is able to predict ahead of time that which is to be. Man in this
state is capable of doing something prior to ones death. This something that he will be doing
will always lead to an action that will constantly develop the Care and the ability to
anticipate.
Through care and anticipation, man is able to have the capacity of fulfilling ones
being. These two simultaneous existential attitudes of man is an attitude of an authentic
dasein. An authentic dasein inquires what is to be and conscious of the action that would lead
him to that which would unite him in the world. Therefore through accepting death as ones
own he is to attain his fulfillment before the occurrence of ones death through care and
anticipation.
When Heidegger explains about death, he primarily discusses death as biological.
This biological death is the fulfillment of the course of man. It is the major death that should
be accepted as the possibility of ones own. From the pattern of thought in the preceding
discussions it can be taken out the major essences which are to be applied in the actual life of
man. There were already number of person whose life ends with fulfillment; they achieve a
development of their selves prior to their death. One of my example is St. Ignatius of
Loyolas conversion after a near death experience. He achieved his authenticity after he takes
his death as his own. In the book about the Spiritual Exercises, he considers the anticipation
of ones death as a part of the seven practical discernment techniques. The experience of the
phenomenon of death is being projected into ones own self and conduct a reflective
examination about the purpose of ones life.
St. Ignatius had written the spiritual exercises prior to ones personal experience. He
was able to made a good discernment and able to develop and fulfilled himself prior to his

death. He was able to respond to the feeling of anxiety and achieved authenticity the mode
towards the development of ones self.
Symbolic death on the other, one of the examples presented is the personal experience
of the researcher. He takes the impending oral defense a symbolic death. He anticipates that
before the oral defense comes he needs to finish his paper on time. He do experiences the
feeling of anxiety as he takes the impending oral defense as a symbolic death. Prior to the
true feeling of anxiety, he first feels fear. He primarily experiences inauthenticity. He was
inauthentic upon being fallen and thrown into the everydayness of the world; he was
tranquilized, tempted and alienated. The feeling of dread cornered him when his mind has
been aware of the time left prior to the submission of the final draft of his paper. He
anticipated upon predicting the possibilities that will happen before the occurrence of the
symbolic death. He acts with care by responding to the feeling of anxiety in actualizing the
responsible steps towards the attainment of the requirement. On doing these, he is able to
develop that which makes him fulfilled prior to the occurrence of the symbolic death.
Prior to the biological deaths, man if he is only conscious of a lot of impending events
that are possible to happen to his own self, if he takes it as s symbolic death, he will be able
to achieve kinds of development depending on the kind of death it is. Through this process it
is possible for man to develop the fulfillment of ones self through the phenomenon of death.

Chapter Three
Conclusion
Man is a dasein, a there-being, has a a desire to know what is to be through anticipation
and capable of having a feeling of anxiety and respond to it through care. he is thrown in the
world and experiences tranquility, temptation and alienation. He has a state-of-mind,
conscious of the simultaneous modes of being-in-the-world and time. He is to develop ones
self and be on the process of achieving ones authentic mode over inauthentic mode. One way
is being cornered by time, only by being aware of ones end in death. The experience of the
phenomenon of death from a being that dies can awaken the state-of-mind of man and be
aware of time. The phenomenon of death cant be predicted, it surprises man, with this
awareness, he will be cornered by the feeling of anxiety, and respond to it through care. By
care he is to act in respond to the demands of the world where he is capable of doing,
embraces the world by actualizing the plans from what he has anticipated. This process will
only come when he will take the possibility of death as ones own, either biological or
symbolic. By this process, through the phenomenon of death he will attain the development
of his own being, a fulfillment prior to the fulfillment of his course.
Recommendation
To attain a further understanding about the development of man through the
experience of the phenomenon of death the readers may consult these following books and
read on their own.

Dy, Manuel Jr. Martin Heideggers Phenomenology of Death. Philosophy of

Man: Selected Readings. This may serve as a better guide on understanding

he phenomenology of death.
Zom, Diane. Heideggers Philosophy of Death : Academia. Edu. This may
serve as a better introduction on the flow of the discussion of martin
Heidegger about death in his being and time book, this will also introduce

you to the terminologies he uses.

Heidegger, Martin. Being and Time. Translated by john Macquarrie and
Eduard Robinson.New York: Harper and Row, 1962. If you want to
understand detail by detail Martin Heideggers idea, this book is
recommended for you to read.

The researcher would also suggest that if you want to put into actions the idea that
youve grasped in this paper, better do have an enough time on understanding this
repetitively.

Bibliography

Primary Sources
Heidegger, Martin. Being and Time. Translated by John Macquarrie and Eduard
Robinson.New York: Harper and Row, 1962.
Heidegger, Martin. The Concept of Time. Translated by Ingo Farin with Alex Skinner.
New York: Continuum, 2011.
Heidegger, Martin. Zollicon Seminars.Edited by Medard Boss. Evanston:
Northwestern University Press, 2011.
Heidegger, Martin. German Existentialism. Translated by Dagobert D. Runes. New
York: Philosophical Library, 1965.
Heidegger, Martin. Existence and Being. Translated by R.F.C. Hull and Alan Crick.
Chicago: Henry Regnery Company, 1949.
Secondary Sources
Gelven, Michael. A Commentary on Heideggers Being and Time: A Section-bySection Interpretation. New York: Harper and Row, 1970.
Blackham, H.G..Martin Heidegger. in The Six Existentialist Thinkers., 89-109. New
York: Harper and Row, 1959.
Dy, Manuel Jr. Martin Heideggers Phenomenology of Death. Philosophy of Man:
Selected Readings, Edited by Manuel B. Dy Jr., 253-57. Second Edition.
Manila: Goodwill Trading Co. Inc., 2003
Dy, Manuel Jr. The Phenomenological Method. in Philosophy of Man: Selected
Readings, Edited by Manuel B. Dy Jr., 253-57. Second Edition. Manila:
Goodwill Trading Co. Inc., 2003
Internet Sources
Barua, Archana. 'We (I and you) as Daseins? Reply to Jurgen Lawrenz. 128, no 3
(August 2007): ISSN 2043-0728.
http://www.philosophypathways.com/newsletter/ (accessed October 7, 2013)
Barua, Archana. 'We (I and you) as Daseins? Reply to Jurgen Lawrenz. 128, no 3
(August 2007): ISSN 2043-0728
http://www.philosophypathways.com/newsletter/ (accessed October 7, 2013)
Budriunaite, Agne. 'Play in one act about Death.' Philosophy Pathways Electronic
Journal 139, no 4 (October 2008): ISSN 2043-0728
http://www.philosophypathways.com/newsletter/( accessed October 7, 2013)
Malikow, Max. 'What Is the Meaning of Life? A Sixth Argument for the Existence of
God.' Philosophy Pathways Electronic Journal 173 no. 2 (June 2012): ISSN

2043-0728http://www.philosophypathways.com/newsletter/ (accessed October

7, 2013)
Malikow, Max. 'Altruistic Suicide.' Philosophy Pathways Electronic Journal 14
(January 2009): ISSN 2043-0728
http://www.philosophypathways.com/newsletter/ (accessed October 7, 2013)
Goldfeder, Mark. 'Frankfurt's Free Will: Moses Maimonides in Modern Thought. '
Philosophy Pathways Electronic Journal 173 no. 3 (June 2012): ISSN 20430728 http://www.philosophypathways.com/newsletter/ (accessed October 7,
2013 )
Ecology Global Network: Population Reference Bureau & The World Factbook
(Central Intelligence Agency 2011) http://www.ecology.com/birth-deathrates/html.// (accessed August 22, 2014)
Marquette.edu/faith:Some Ignatian principles for making prayerful decisions <a
href="http://www.marquette.edu/faith/ignatian-principles-for-makingdecisions.php"> (accessed August 25,2014)
Online Media Files
Friend of the Heart: Being in the World 4_ Being and Death Part 1. <a
href="http://www.youtube.com/results?
search_query=being+in+the+world+4_Being+and+death">

(accessed

September 5, 2014)
Friend of the Heart: Being in the World 5_ Being and Death Part 2.
http://www.youtube.com/watch?v=Ye9IsmNjPps

(accessed

September

5,

2014)
Friend of the Heart: Being in the World 4_ Being and DeathStudy Guide.
http://www.youtube.com/watch?v=oPaKm5rFu3U (accessed September 5,
2014)

Table of Contents

Chapter One
Introduction...........................................................................................................1
Background of the Study...................................................................................1
Significance of the Study...................................................................................2
Theoretical Framework......................................................................................3
Statement of the Problem..................................................................................5
Scope and Delimitation.....................................................................................7
Methodology......................................................................................................8
Review of related Literature..............................................................................9
Chapter Two
Discussion...........................................................................................................13
Man in the Context of Death...........................................................................13
Man as a Dasein..............................................................................................15
Being-in-the-World and Care..........................................................................17
Being-in-time and Authenticity........................................................................21
Being-towards-Death.......................................................................................24

Summary..........................................................................................................30
Chapter Three.....................................................................................................33
Conclusion.......................................................................................................33
Recommendation.............................................................................................33
Bibliography.......................................................................................................35

XAVIER UNIVERSITY-ATENEO DE CAGAYAN

A STUDY OF MANS DEVELOPMENT THROUGH THE EXPERIENCE ON

THE PHENOMENON OF DEATH GROUNDED ON THE IDEA OF MARTIN
HEIDEGGERS BEING-TOWARDS-DEATH

A PHILOSOPHICAL RESEARCH PAPER SUBMITTED TO

THE DEPARTMENT OF PHILOSOPHY COLLEGE OF ARTS AND
SCIENCES IN PARTIAL FULFILLMENT FOR PHILO 66.1 A

BY
JESSIE JOHN T. TAPUNGOT

CAGAYAN DE ORO CITY, PHILIPPINES

OCTOBER 4, 2014