起因是，十分慚愧，迄今，將死之人，我仍無法，面對死亡，意思是說，我有一二說法，但都是戲論，你要理解，死亡，是一個客觀的存在的事實，我曾說過，能夠接受客觀的存在的事實，方可療癒，但是，你要理解，療癒不是，改變那個客觀的存在的事實，所以，難在接受二字，所有死亡的儀式，都意在為了讓生者，逐漸接受那個客觀的存在的事實，意思是說，那些儀式，是為生者，非為逝者，意思是說，當事人的逝者應會，覺得快被煩死了，他會說，god damn it，you people，leave me alone，我曾說過，父親過世，教我一件事，就是如何死亡，你要理解，死在醫院，是一個被客觀化的過程，意思是說，是為生者著想，
https://en.wikipedia.org/wiki/Heideggerian_terminology
Being-toward-death
(German: Sein-zum-Tode)
Being-toward-death is not an orientation that brings Dasein closer to its end, in terms of clinical death, but is rather a way of being.[3] Being-toward-death refers to a process of growing through the world where a certain foresight guides the Daseintowards gaining an authentic perspective. It is provided by dread of death. In the analysis of time, it is revealed as a threefold condition of Being. Time, the present, and the notion of the "eternal", are modes of temporality, which is the way humanity views time. For Heidegger, it is very different from the mistaken view of time as being a linear series of past, present and future. Instead he sees it as being an ecstasy, an outside-of-itself, of futural projections (possibilities) and one's place in history as a part of one's generation. Possibilities, then, are integral to understanding of time; projects, or thrown projection in-the-world, are what absorb and direct people. Futurity, as a direction toward the future that always contains the past—the has-been—is a primary mode of Dasein's temporality.
Death is that possibility which is the absolute impossibility of Dasein. As such, it cannot be compared to any other kind of ending or "running out" of something. For example, one's death is not an empirical event. For Heidegger, death is Dasein's ownmost (it is what illuminates Dasein in its individuality), it is non-relational (nobody can take one's death away from one, or die in one's place, and we can not understand our own death through the death of other Dasein), and it is not to be outstripped. The "not-yet" of life is always already a part of Dasein: "as soon as man comes to life, he is at once old enough to die." The threefold condition of death is thus simultaneously one's "ownmost potentiality-for-being, non-relational, and not to be out-stripped". Death is determinate in its inevitability, but an authentic Being-toward-death understands the indeterminate nature of one's own inevitable death—one never knows when or how it is going to come. However, this indeterminacy does not put death in some distant, futural "not-yet"; authentic Being-toward-death understands one's individual death as always already a part of one.[4]
With average, everyday (normal) discussion of death, all this is concealed. The "they-self" talks about it in a fugitive manner, passes it off as something that occurs at some time but is not yet "present-at-hand" as an actuality, and hides its character as one's ownmost possibility, presenting it as belonging to no one in particular. It becomes devalued—redefined as a neutral and mundane aspect of existence that merits no authentic consideration. "One dies" is interpreted as a fact, and comes to mean "nobody dies".[5]
On the other hand, authenticity takes Dasein out of the "They", in part by revealing its place as a part of the They. Heidegger states that Authentic being-toward-deathcalls Dasein's individual self out of its "they-self", and frees it to re-evaluate life from the standpoint of finitude. In so doing, Dasein opens itself up for "angst", translated alternately as "dread" or as "anxiety". Angst, as opposed to fear, does not have any distinct object for its dread; it is rather anxious in the face of Being-in-the-world in general—that is, it is anxious in the face of Dasein's own self. Angst is a shocking individuation of Dasein, when it realizes that it is not at home in the world, or when it comes face to face with its own "uncanny" (German Unheimlich, "not homelike"). In Dasein's individuation, it is open to hearing the "call of conscience" (German Gewissensruf), which comes from Dasein's own Self when it wants to be its Self. This Self is then open to truth, understood as unconcealment (Greek aletheia). In this moment of vision, Dasein understands what is hidden as well as hiddenness itself, indicating Heidegger's regular uniting of opposites; in this case, truth and untruth.[6]
How does being-toward-death reveal the threefold condition of Being? (ChatGPT, 2025-3-20)
In Martin Heidegger’s philosophy, the concept of being-toward-death (Sein-zum-Tode) is central to understanding human existence (Dasein). This concept reveals the threefold condition of Being by emphasizing that death is:
1. Ownmost: Death is a personal and individualizing possibility that each person must face alone.
2. Non-relational: Death severs all relations with others, underscoring the solitary nature of this ultimate possibility.
3. Not to be outstripped: Death is an unsurpassable and certain aspect of existence that defines the limits of all other possibilities.
By confronting these aspects of death, individuals can achieve an authentic understanding of their existence, recognizing their finite nature and the unique possibilities available to them.
How does process philosophy and pure immanence deal with death? What’s the difference compared to Heidegger’s being-toward-death? (ChatGPT, 2025-3-20)
Process philosophy, pure immanence, and Heidegger’s concept of being-toward-death each offer distinct perspectives on death, reflecting their foundational metaphysical views.
Process Philosophy:
Process philosophy, notably advanced by Alfred North Whitehead, posits that reality is characterized by dynamic processes rather than static entities. In this framework, death is perceived as a transition within the ongoing flow of events. Whitehead introduced the notion of objective immortality, suggesting that individual experiences persist by contributing to the collective memory of the universe. This perspective implies that while personal consciousness may cease, one’s existence continues to influence the unfolding process of reality.
Pure Immanence:
Gilles Deleuze’s concept of pure immanence emphasizes life as an impersonal and continuous flow, unbounded by individual subjectivities. In his essay “Immanence: A Life,” Deleuze describes pure immanence as “a life,” underscoring a transcendental field where life is not attributed to a specific subject but is a singular essence experienced universally. Within this view, death is not an absolute cessation but a modulation within the perpetual plane of immanence, reflecting a shift in the expression of life’s singular essence.
Heidegger’s Being-Toward-Death:
Martin Heidegger’s existential analysis introduces the concept of being-toward-death (Sein-zum-Tode) as a fundamental aspect of human existence (Dasein). Heidegger posits that an authentic relationship with one’s mortality is essential for genuine existence. Acknowledging death as an inevitable and personal possibility allows individuals to confront their finite nature, thereby living more authentically. This confrontation with mortality serves as a catalyst for embracing one’s true potential and individuality.
Comparative Differences:
• Metaphysical Orientation: Process philosophy and pure immanence adopt a non-dualistic stance, viewing death as a transformation within an ongoing process or field. In contrast, Heidegger’s approach is dualistic, distinguishing between authentic and inauthentic modes of existence in relation to death.
• Individual vs. Universal Perspective: Process philosophy and pure immanence emphasize a universal continuity where individual experiences contribute to a collective reality. Heidegger focuses on the individual’s personal engagement with mortality as a means to achieve authentic existence.
• Role of Death: In process philosophy and pure immanence, death is a phase within an endless continuum, lacking a definitive end. For Heidegger, death is a pivotal, individual event that defines the boundaries of existence and impels authentic living.
In summary, while process philosophy and pure immanence perceive death as an integral aspect of an ongoing, universal process, Heidegger’s being-toward-death emphasizes the individual’s confrontation with mortality as central to achieving authentic existence.
