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Pacific Science Review B: Humanities and Social Sciences xxx (2016) 1e6

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Pacific Science Review B: Humanities and Social Sciences 58
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j o u r n a l h o m e p a g e : w w w . j o u r n a l s . e l s e v i e r . c o m / p a c i fi c - s c i e n c e - 60
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Q25 Heidegger's ideas about death 66
2 67
3 68
4
Q24 Zohreh Shariatinia
69
5 Q1,2 Science and Research University, Department of Art Philosophy, Iran 70
6 71
7 72
8 a r t i c l e i n f o a b s t r a c t 73
9 74
10 Article history: Death has always been a major concern of humanity since the beginning of history, and finding the secret 75
Received 10 March 2016 of immortality and escaping death has become the subject of many myths and ancient stories. Among
11 76
Accepted 9 June 2016 philosophers who have addressed the subject of death, Heidegger addressed not only immortality and
12 Available online xxx 77
13 life after death but also the nature of death during one's existence. In his view, man (which he named
Existence) through death becomes aware of his finitude, and thus, Heidegger chooses human beings as
78
14 Keywords: 79
the only way of understanding existence among creatures. Heidegger critiques the philosophy of his
15 Death 80
predecessors and traditional metaphysics and defines his final thought as understanding existence. In his
16 Existence
view, the most authentic thought about existence comes from wisdom, and that thought can begin when 81
Inexistence
17 Q3 human beings believe that the idea of a saviour among the centuries is the largest enemy of original 82
Existence
18 thought. In his view, death is the most original form of the possibility of Existence that threatens the 83
19 entire universe, so the existence understood by the notions of the way to be in charge of his own life. 84
20 “Heidegger” is trying to show the truth that man (Existence), unlike any other living creature, is 85
21 terminally affected by destruction and death. (Evans, 1367, p. 212). This paper also discusses Heidegger's 86
22 ideas about death.
87
23 Copyright © 2016, Far Eastern Federal University, Kangnam University, Dalian University of Technology,
88
24 Kokushikan University. Production and hosting by Elsevier B.V. This is an open access article under the CC
BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/).
89
25 90
26 91
27 92
28 93
29 1. Introduction era; therefore, death was a threat that welfare could deprive man. 94
30 Therefore, thinking about death was avoided as a result of a natural 95
31 One of the most serious issues in the Middle Ages was thoughts human desire. 96
Q4
32 about death, and modern-era ideas can be regarded as a rebellion However, events such as the First and Second World Wars and 97
33 against pre-Renaissance ideas. Modern man had taken a position of massacres brought man back to the idea of death. When man was at 98
34 denial in a deliberate manner about death. For example, the book the peak of civilization, millions of others were driven to death. In 99
35 Ethics in the complete works of Spinoza states, “free man should the midst of the wars of modern humans, modern science did not 100
36 think of nothing less than death because wisdom in the modern era provide security for him. The Freudian rethinking of death began 101
37 is focused on contemplations about life, not death” (Quoted from and sought to show how events such as massacres change human 102
Q5
38 the company Zare, 1389, p. 131). attitudes about death. Freud did not know how to escape death and 103
39 Nietzsche also spoke about not thinking of death, expressed thought of it as a natural and inevitable event. 104
40 happiness about that and stated that he considered thoughts about Despite the broad impact of Freud's thoughts on death, exis- 105
41 life more desirable than thoughts about death. One of the reasons tentialist philosophers, such as Heidegger, could have returned the 106
42 to set aside thoughts about death was the inexistence of abstract issue of death to philosophy. Although he had opposition, some also 107
43 thinking and metaphysical reflections that led modern man to claimed that Heidegger's commitment to the Nazis was the reason 108
44 abandon the idea of death. Death became one of the issues of sci- for his interest in death. 109
45 ence and not philosophy, and as a result, philosophers think about Heidegger, as a philosopher, devoted all his efforts to the 110
46 it less. Modern man has drowned in welfare, which was born in this fundamental question of existence. However, inexistence, in his 111
47 opinion, was also not against reality; it was not an abstraction but 112
48 rather concrete and achievable through death. Heidegger's philos- 113
49 ophy always sought to be in a position to pay attention to existence 114
50 E-mail address: Zohre.shariatinia@gmail.com. and not what we can understand. He considered all of the attempts 115
51 Peer review under responsibility of Far Eastern Federal University, Kangnam
of philosophers before him to be abstract, viewing them as useless, 116
University, Dalian University of Technology, Kokushikan University.
52 117
53 118
http://dx.doi.org/10.1016/j.psrb.2016.06.001
54 2405-8831/Copyright © 2016, Far Eastern Federal University, Kangnam University, Dalian University of Technology, Kokushikan University. Production and hosting by Elsevier 119
B.V. This is an open access article under the CC BY-NC-ND license (http://creativecommons.org/licenses/by-nc-nd/4.0/).

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2 Z. Shariatinia / Pacific Science Review B: Humanities and Social Sciences xxx (2016) 1e6

1 and knew the only way to understand the truth of man (Existence). it stands to emerge. He refers to human Existence, the terms of 66
2 “Existence is a way of understanding what constitutes his own which are certain because Existence is not only a creature among 67
3 existence.” (Heidegger, 1393, p. 299) Existence is aware of contin- creatures; rather, one might understand that question and say, 68
4 uous self-awareness; consequently, the main question of philoso- “There, the gem of Existence resides inside them.” 69
5 phy is always tied with inexistence. According to Heidegger, the development of existence requires 70
6 Heidegger thus considers that knowledge about death leads to human beings because it is only manifested through human exis- 71
7 understanding of Existence and that knowledge of Existence will tence and the timing of his appearance; no creature except man 72
8 result in knowing the universe. Heidegger knew death as the full manifests the talent, and the ability to deliver does not emerge. 73
9 characteristics of humanity, and in his view, only the animal was Man or Existence occurs in the place. Existence raises the question 74
10 destroyed and deprived of the property of death. His emphasis on of emergence. 75
11 this aspect of human existence was the extent to which he knew According to Heidegger, man, if he does not question existence 76
12 the inability to think of death as a disability of one who does not and His truth, fails to achieve an authentic life. Man, as a creature 77
13 think about death, he knew certain shortcomings associated with among creatures associated with him, has states such as fear, 78
14 being human, and he knew that being an original human depends anxiety, individualism and death. He is also aware that the Council 79
15 on thinking about death. “The end of the world e is death. The ‘end’ seeks to deepen and reveal the meaning of his existence. Heidegger 80
16 that belongs to existence limits and defines the whole of Existence knows that Existence is the only way to question. He is in search of 81
17 … death is just a fellow Existence” (Ibid., P. 302). fundamental existence that, although emerging with different ap- 82
18 pearances, is a single unit. 83
19 2. Dwell Heidegger knows that Existence has concerns, and that is his 84
20 distinctive feature. However, the most certain possibility of exis- 85
21 “The question of existence involves the question of ‘where be- tence is death, and as a result, man is forced to think about life. 86
22 ing’ and ‘to where’ of Man, that is, the question of homeland. Hei- Heidegger knows man as Existence, and his mode of existence is 87
23 degger knew that humans need to be ‘somewhere’, that whatever the benefit of present uprising. To benefit from existing or the 88
24 comes to him is from there and ends there. For Heidegger, the man emerging uprising, Existence can provide a certain type of being, 89
25 without a home can do nothing.” (Alami, 1387, p. 136) From the with the consideration that is said to come before Existence itself. 90
26 perspective of Heidegger, man chooses to stay in this world, and Existence can proceed as designed because it relies on human Ex- 91
27 human beings are meant to dwell. To dwell conveys the meaning of istence. However, its limitations mean that Existence is located in a 92
28 remaining safe and free from anxiety. In other words, the concept of place. Heidegger noted this conditionality and limitation using the 93
29 dwelling has a two-way meaning: first, taking care of the dwelling; words facticity and learning disabilities and noted that the enjoy- 94
30 second, guarding and taking care of the dweller. ment of existence is not possible without their presence in the 95
31 Dwelling is the sense of experiencing oneself in a safe place, and world (Heidari, 1387, p. 45). Q6 96
32 death is considered a threat to security. Heidegger had encountered This means that the world is meaningless without a transcen- 97
33 someone who felt safe in front of death, not from fear but with the dental subject. Existence for Heidegger focuses on the things of this 98
34 sobriety of equanimity. The modern life of man continues to deny world that give them such a possibility as “inexistence”. Heidegger 99
35 human death, and the so-called non-traditional and everyday Ex- states the Existence has integrity in the following three features: 1. 100
36 istence of Heidegger himself, in the face of death, chose escape and Being in the world, involving the attribute “facticity” of Existence. 2. 101
37 evasion. Being himself, involving the “benefit of existence”. 3. Being in the 102
38 Another escape from death in modernity is to consider it as a vicinity of beings that represent the attribute “inexistence” of 103
39 feature of the human transverse and not his natural position. Existence. 104
40 Another way to avoid death by modern humans is to become Heidegger represents this feature as “Sorge”. In Persian, the 105
41 addicted to work as a human resource. Human resources spend word means “treatment” that has once been remiss and involves 106
42 their lives as a type of housing to avoid mortality. Therefore, human anxiety and care and is translated to all that has the meaning of 107
43 beings choose many ways to protect themselves from death, and concern. In Heidegger's terms, it is based on Existence as being in 108
44 the result of all this subterfuge is living with anxiety and fear, not to the world. “Being Existence lies in fear” (Heidegger, 1393, p. 299). 109
45 overcome death but against it. Heidegger considered the reason for Heidegger considers “Sorge” as merely formal characteristics of 110
46 this panic to be a metaphysical grab that does not care about any- Existence that are not sufficient to explain the depth of Existence 111
47 thing except being and beings. As a result, life becomes an effort to because the routine aspects of Existence overcome existence and 112
48 escape death anxiety, which can never achieve security and features can be seen in the context of his current life. The question 113
49 therefore does not reach dwelling conditions. Heidegger asks is how Existence that is the flow of life can be seen 114
50 Heidegger considered metaphysics to be the source of the in its entirety. “Heidegger considers Existence's finitude and mor- 115
51 anxiety of death. “One should understand that although the way of tality through its agent entirety Existence can think of it.” Q7 116
52 the world really is “inexistence”, it is unknowable or incompre- The basis for this type of Existence is possibility. He faces being 117
53 hensible to us. In other words, it is not a “Mysterious thing” or facilities that have not yet met as long as there are notions of ex- Q8 118
54 “null” or an “abyss” but rather a covered way of being, something istence. Many facilities have yet to be achieved, so the lack of 119
55 that, although unknown, is positive. (Young, 1394, p. 119). integrity or “external stability” of Existence is to be determined. 120
56 Security and dwelling are not to escape death; however, over- Death is the moment when everything is realized and Existence is 121
57 coming metaphysical being leads to oblivion. Metaphysics denies all, and ‘all’ in this sense means not having to experience the to- 122
58 humans security and requires that they face death with dignity. tality of Existence at this moment. 123
59 Metaphysics makes man destructive or abusive with anxiety rather “Death is not possible to “achieve” and does not give to Existence, 124
60 than secure in the world in which he is settled. and his own death is nothing that can be realized. Death is possible, 125
61 regardless of any behaviour by any existence” (Ibid., P. 337). 126
62 3. Existence Existence, until it exists, does not realize all facilities available to 127
63 it and, in other words, is incomplete and will soon die with all of the 128
64 Heidegger builds his thinking on man. He considers man to be features realized to it; however, the existence is no longer alive. “In 129
65 more than a rational animal and hence calls it Existence, i.e., where the death of Existence, facility is most surely clear” (Ibid., P. 321). 130

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1 4. Existence and nonexistence interpretation of its own (possible total refusal of Existence) (Evans, 66
2 1367, p. 214). 67
3 Heidegger's discussion begins with the question of why things “Anxiety in the face of death is not equal to fear of death, and it 68
4 exist rather than not exist. does not indicate a “weak” person or an arbitrary and random 69
5 Of course, the answer to this question is metaphysics and the event, but as found from the stem Existence, Existence is open to 70
6 Creator. Heidegger's response suggests an attitude of optimism. the fact that they are launched towards the end of existence” 71
7 While Heidegger has questions about existence, he lacks any con- (Heidegger, 1393, p. 324). 72
8 straints on the relaxed setting. Of course, the thing that is innocent In criticism of Heidegger, it is said that by stressing Hegelian 73
9 of any set can be added without any adjective or adverb, and an philosophy, he becomes less relevant because Hegel knew lean 74
10 adjective is not necessarily something that does not exist; thus, existence as lean inexistence and said that if one likes to think 75
11 there is nothing that can be applied to the notion of the contract. In about the concept of being, then one should set aside everything 76
12 fact, Heidegger's view of inexistence is not the concept of death but abstract so that nothing remains. Heidegger also states in the book 77
13 is the origin of everything. This inexistence is the pre-existence of that in Metaphysics, life or existence can only be understood by 78
14 all beings. The seemingly paradoxical statement arises here that understanding existence or inexistence. (Popper, 1391, p. 825). 79
15 this inexistence is existence that existed before any creature According to Popper, whether one studies being or inexistence or 80
16 through which beings came into existence. Heidegger, like Hegel, where to find inexistence, we know that inexistence is due to fear 81
17 knows of their existence and the fact that if the similarity of inex- because inexistence reveals fear. According to Popper, the philosophy 82
18 istence does not exist, then there will be truth. of Heidegger is tossed out, and being driven into the arms of death, 83
19 The inexistence of Heidegger is not denied but rather is what is according to Heidegger, existence is something that requires man to 84
20 experienced. The fundamental experience that frees human beings continue to rise and be vulnerable. Heidegger knows the history of 85
21 is territory. Heidegger knows that thinking is obtaining exposure metaphysics as the history of neglect of existence and therefore 86
22 with inexistence. Non-metaphysical thinking about “being” left all emphasizes the importance of the question of being forgotten and 87
23 appearances and surrendered itself. Heidegger proposed that the traditional metaphysics. Heidegger locates the understanding of 88
24 way to achieve inexistence is not a rational argument but rather existence as the purpose of his thinking. In the manifestation of ex- 89
25 that there is a silence that leads to openness. Faced with inexis- istence, however, the emergence of secrecy requires him to hide. 90
26 tence, human beings become apparent. (Heidegger, 1959, p. 63) (quoting Science, 1387, p. 137). 91
27 Heidegger's fundamental experience of fear (Angst) is revealing 92
28 inexistence. Fear is the expression of an inner state. Therefore, in 5. Anxiety and fear awareness 93
29 the case of humans, existence is created that appears non-existent. 94
30 Of course, this fear is different with Furcht. Fear comes in the wake Existence in life is always faced with the fear of inexistence. 95
31 of a particular issue, and in the face of fear, humans can escape; According to Heidegger, calm in the face of Existence will be lost in 96
32 however, the phenomenon of inexistence is a type of the face of all the surrender to the status of man. This fear keeps Existence from 97
33 beings, and this means that Existence leads to living. What makes falling into depression. 98
34 human fear is outside of creatures. The fear begins when man is The human condition of all is being returned to its abandoned 99
35 isolated from daily concerns and faced with inexistence. He who state and in a sense the status of “associated” deep state “in spite of” 100
36 removes all distractions reaches perfection, and any talk of peace pass and a sense of “available” to “there”. The human condition of 101
37 remains open. Fear is an ontological experience where inexistence “being with” other creatures is removed by fear, and fear makes 102
38 appears to a person and takes him from apparent neglect to inex- humans aware of the original sour aspect “inside existence”. In fact, 103
39 istence. Fear is a developmental experience in which humans see the fear of death awareness is the most genuine human condition. 104
40 the existence of beings on the basis of inexistence. Heidegger also refers to death by suicide and considers it an 105
41 In the face of death, man tends to the reality of inexistence, and inauthentic experience because Existence also knows it is only 106
42 his attitude toward the basis of his life sours in defiance. In the face disturbing to existence. 107
43 of nothingness, we come to understand the limits of reason and “When experiencing anxiety in the face of death, Existence is a 108
44 logic because the two are incapable of dealing with death. In the possibility left to overtake, to be brought. That anxiety is converted 109
45 face of inexistence, existence asks creatures and sees himself as the to the anxiety or fear of the events that are approaching. In addi- 110
46 only person that is almighty to ask questions from existence or tion, anxiety as fear is ambiguous and is seen as a weakness that 111
47 inexistence that are the faces of the same coin. (Jamadi, 1393, p. 42). Existence with confidence should be familiar with. One must 112
48 When Heidegger considers the main problem of philosophy, the cultivate such indifference to “overcome” Existence with most of its 113
49 problem of human existence begins because only man has the affiliates” (Heidegger, 1393, p. 328e327). Q9 114
50 ability to question and think about his existence. One of the factors of anxiety in Heidegger's philosophy is to 115
51 Heidegger, rather than reflecting on an object, is supposed to know that the world is an empty and frightening environment. This 116
52 know the traditional metaphysical concept of an object hiding fear is available, and through one's human existence and how one 117
53 something with what is left. Existential philosophy is the most feels, he reveals his location and life. 118
54 important thing there that is original, and inexistence is also one of “Death is contingent on all other possible rules and suddenly put 119
55 the problems considered. In fact, the most important theme among them down because at the same time that they are chosen, they 120
56 philosophers is inexistence after existence; in other words, one become too heavy; thus, if I may die, I did not need to come into 121
57 covers the other. Anxiety caused by inexistence can be considered existence. There is the existence of one among the two inexistences 122
58 an introduction to Heidegger's attempt to use this anxiety to adjust that is real, and everything else is meaningless. Thus, the impos- 123
59 ontological philosophy. Heidegger tries to prevent people from sible becomes possible and essential nothingness. Death prolongs 124
60 reverting on his death to its original meaning (in the world), which life, and death also extends life in the presence of death” (Blakham, 125
61 is associated with fear and anxiety. 1393, p. 145). 126
62 According to Heidegger, looking to death as a suddenly occur- “Panic, according to Heidegger, penetrates in the most rigid 127
63 ring reality tricks the existence because it frees man from the fear of layers of human existencedthe anxiety that cannot be limited. 128
64 existence. According to him, this type of existence accepts death. With a world devoid of all attachment accessories, one feels that it 129
65 Death provides the ultimate possibility in a controversial is threatened” (Ibid., P. 145). 130

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1 “Imagine death or the state of inexistence or not as the real entirety. Questions of totality of existence lead Heidegger to discuss 66
2 thing, as an undeniable fact of human life embodied in them, such the integrity of Existence and to meditations on death. 67
3 as a human being to death. Inexistence experiences the darkness of “Existence is not complete with death and does not simply 68
4 the world and falls to the level of what it is.” In the broadest sense of disappear; it is not even ready or fully accessible. On the contrary, 69
5 the phenomenon, life must be understood as a type of in-world Existence is always ahead of his not-yet, as its front end. It is 70
6 taking what belongs. “In Heidegger's views, the concept of being determined that death is in no way intended to imply existence, but 71
7 is helpless and powerless. The fear is that Heidegger's philosophy of towards the end (being towards the end), this is implicated. Death 72
8 existence, that is, the way the individual human existence is is a manner of existence as soon as it takes it for itself” (Heidegger, 73
9 revealed and feels during the situation and deals with it, disem- 1393, p. 317). 74
10 bodies vitality. When personal reality (I) is obvious, the “I” in this 75
11 world is coming, and the fear that I was isolated and meaningless 76
7. Death of others
12 looms with the feelings and emotions as meaningful insights” 77
13 (ibid., p. 146). 78
It is an affective experience; however, can it provide the expe-
14 79
rience of ontology to existence? The nature of Heidegger's Exis-
15 80
tence and others is a term that he “well underlines,” and in this way,
16 6. Understanding death 81
the possibility of the “death experience” is important but still not as
17 82
the end of life experienced with the death of others. This type of
18 Heidegger believed that in human thought and the human 83
experience is only “were both sympathetic” and, due to death in
19 collective, man lost the ability to think and interpret and became 84
Heidegger's view, cannot provide the experience of ontological
20 unoriginal in Young's views, and man became a mere function of 85
death to Existence.
21 “human”. Here, the “human” dictatorship of individualism takes on 86
“Death is not a forfeiture, but is something that should be un-
22 a type of richness and, according to Yang and Freud's interpretation 87
derstood as existential.” (ibid., P. 311) Existence integrity results in
23 of the archetypes of any age, is a mixture of all human history. 88
death; however, this experience shifts Existence to the other world
24 “With the addition of the” interpretation, it is the same as the drug 89
being transformed. However, death does not totally destroy Exis-
25 that “the sum of” relief provides with a view of the human scourge 90
tence but rather his physical object; it hands over the object and the
26 without being noted among the missing. It can be stated that real 91
material, devoid of life; however, what life is lost?
27 people do not truly fear death because of the collective human 92
Heidegger distinguishes between “not being alive” and being
28 heritage, and over the death of his inner thinking, he considers 93
“without living” because not being alive has more living than
29 traditions and ceremonies. Why always be faced with the death of 94
without living does. Heidegger still finds something to do with life
30 others and have an original impression of death only in the shade, 95
in flesh and meaning in expressing his views and something to do
31 avoiding the richness that comes separately? “The death of others is 96
with life and death, with the dead distinguishing between the
32 more effective; thus, ending an Existence” objectively “is acces- 97
survivors and the deceased. The difference from dead matter is that
33 sible.” (Ibid., P. 307) Heidegger, in the book Being and Time, states: 98
the survivors “are broken and are a type of his being” but still
34 “Escape or hiding in the face of death is winning everything with 99
nothing more than a “tool that is manually employed in the world
35 the extent that a person who is dead will return to life and return to 100
around …. death, as his loss is obvious. Most of the loss is experi-
36 his hobbies. These “other reckless” beings even think that this 101
enced by survivors. However, suffering from the loss of losing his
37 consoles the dead person. It will be another rash of dying to help to 102
dying who suffers is not allowed”. “Even the body of hegemony, in
38 conceal completely dependent facilities that are not brought to 103
theory, a pathological autopsy might object that it is still based on
39 Existence. Thus, those concerned with peace of mind see that death 104
the idea of understanding life orientation to the left. Superiority is
40 is permanent. However, this peace of mind is not only for the dying, 105
something else-only” a preview “of a material inanimate object in
41 Q10 but equally for “consolers” as well” (Ibid., P. 327). 106
which we face he who lost his life” (Ibid., PP. 308e309).
42 “Heidegger argues that isolating the Existence from normal 107
Heidegger's analysis of death has no place in understanding, and
43 every day between sources and “reaching on-the-death” are 108
understanding can only be achieved through the appearance of
44 Q11 defining characteristics of Existence” (Kraus, 1384, p. 274). 109
respect and treatment. Because the dead are not “Existence”, it is
45 Existence seems to genuinely believe that death is not an event 110
not the interest or concern of (Sorge), and the treatment of and
46 that may occur in the future but rather is the fundamental structure 111
respect for him have no meaning. Because this act lives for Exis-
47 of the universe. From this perspective, death is not the end of our 112
tence, this behaviour can be the dead granted “pseudo-living” and
48 existence or an event that we prepare for but rather the internal 113
constitutes the last resistance in the face of pure Existence. In fact,
49 structure and consistency of our existence. “Integrity is achieved in 114
funerals protect life against death and death from their con-
50 death of an Existence at the same time as its existence”. “The 115
sciousness. According to Heidegger, daily Existence often covers the
51 transition to another place (no-longer-existence) denies that exis- 116
possibility of independence and surpasses his existence.
52 tence is precisely the opportunity to experience this transition and 117
53 Q12 understand it as their experience” (Heidegger, 1393, p. 307). 118
54 The correct understanding of death in Heidegger's view is that 8. Lack of representation of death 119
55 Existence knows that agony continues. That is, Existence does not 120
56 have totality; however, this totality comes with death, although he With all of these interpretations, Heidegger knows that those 121
57 no longer knows its entirety. Death is existential understanding, experiencing the death of others are unable to understand the 122
58 and understanding is Existence's way of death. There is an initial ontology of death. We understand that only through death does 123
59 possibility of an existential aspect of his existence; however, death existence come to an end; however, its depth of understanding by 124
60 ultimately eliminates the possibility of the other Existence. The others is not allowed, and Heidegger says we can only be the “next” 125
61 possibility of Existence is not possible. Death is henceforth not dying person; however, it deprives us of the authentic experience. 126
62 there. (Ahmadi, 1381, p. 493) From the perspective of Heidegger's The death of every Existence must take on his own death. “Nobody 127
63 death, one also faces inexistence. can request others to die in his place.” “When the end is death, the 128
64 Heidegger considers death a mirror and an end in itself as integrity of Existence should serve as an existential phenomenon of 129
65 potentially destroying any possibility of others manifest in their Existence that certainly everyone has always understood. The” end 130

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1 “and all of that through the end of Existence finds that there are Existence, which is in charge of the task of facing death and 66
2 Q13 essentially no substitutions” (Ibid., Pp. 309e311). stands in proportion to the other Existence, is discrete. Existence is 67
3 Death is inevitable; however, some facilities are in Heidegger's not one that has relations with others; Existence experiences death 68
4 view called “Besorgen”. That means that everyone is concerned not in terms of “I”. 69
5 only with themselves but also with the treatment of others. To 70
6 advocate on behalf of someone else is one of the essential features 11. Death with all its possibilities 71
7 of people's unity; however, Sartre is beyond this and knows all 72
8 human possibilities and all of the emotions without substitutions “The death of Existence returns to the individual.” In other 73
9 and returns all of the feelings and existence to himself. words, it is due to the death of the “I”, which receives special 74
10 In fact, Heidegger does not define death as “Besorgen” or the emphasis because of “I”. Death creates all ties with the world of 75
11 same concern because death does not have such features that Ex- discrete Existence, and the only thing that remains is the “I” 76
12 istence faces every day but rather is a question of “I” and only “I” disconnected from everything that is “self”. All of these connections 77
13 and not just the possibility of Existence. “Even in the middle of each emphasize detachment and the death of Existence with all its 78
14 day, this existence is always independent. Even if the face of possibilities. Death is a possibility, and Existence must understand 79
15 indifference concerns a matter of inconvenience, the end of its that the totality of existence is meditation. Existence, in taking to 80
16 existence is possible” (Ibid., P. 328). death, distinguishes himself as an outstanding ability that is related 81
17 to but does not “own” Existence ties with precarious existence in 82
18 9. Ontological death the face of death. The cause of death is ontological understanding. 83
19 “Existence not related to death as a possibility leads to individu- 84
20 Existence is always being close to death as well, with death alism, but that individualism leads to death, as Existence overtakes 85
21 being, in Heidegger's view, not yet dead. However, death is the end the possibility at the time to be understanding of others” (ibid., p. Q15 86
22 of life. Existence is always that of being a creature who dies. The 264). 87
23 current death is said and done together when everything is done to 88
24 reach it because it is only notions that can die, and the death of life, 12. Death as an unpredictable possibility 89
25 to work, will not destroy; however, dead expressions of the dead 90
26 use the word death. “Where Existence is terminated without really Death as a possibility, in Heidegger's view, has two meanings. 91
27 dying, as Existence can simply not be wasted, we understand this When Dasein experiences death and finishes but is not fulfilled, 92
28 phenomenon as death (demise). However, death (dying) is a way in death is something that comes later and leads to the completion of 93
29 which Existence is assigned to his death. Thus, we must say that the universe. However, as long as Dasein is in the “not-yet”, ac- 94
30 Existence can never be wasted, but Existence dies just as long as it cording to Heidegger, death is not the possibility of inexistence. Q16 95
31 can die” (Ibid., P. 319). However, it should be considered possible because it is possible to 96
32 In fact, Heidegger does not want to study death as an event at lack the ability to benefit from being a way that provides genu- 97
33 the end of life. However, death is also a part of his philosophy of ineness. “The self-possible non-affiliated facilities, cannot be sur- 98
34 existence. He has questions about how we die within the cosmos. passed. Existence has the possibility of seeing the final possible 99
35 Death is always active and, in Heidegger's own words, “at work”. In existence before him” (Ibid., P. 339). 100
36 other words, it can be said that the subject of Heidegger's thought is Thereby, surpassing notions of death, we are aware of the Q17 101
37 not the occurrence of death but rather ontology that can be dead. infinite possibilities of the universe. It can overtake other facilities 102
38 Death is not an event or a moment in individual life but is always and remain calm; in its overtaking of opportunities, there are other 103
39 waiting to be the end of life. “It is possible that existence should forces because it knows the infinite universe. 104
40 always take it. With death, Existence stands in his existence. The “These are the same determinations, on the part of others or 105
41 possibility that he is the only one in the world is the notion of his their own, for the first time into the realm of possible notions that 106
42 time. His death is the possibility of no-longer-being-able-to-be- others who are with him are going to have this opportunity to use 107
43 Q14 there” (ibid., p. 323). their ability in a particular state and, with it, their power in the 108
44 In Heidegger's view, death in active life and death “at work” are treatment of pre-openness and liberation” (Haidari, 1387, p. 65). Q18 109
45 biological phenomena, and he does not object to them. However, The possibility of death is, more than anything, the possibility of 110
46 death is the end of life, and Existence constantly communicates dealing with the possibility of being affected, the possibility of 111
47 with it during its existence. For Heidegger, death is a possible overtaking his death. 112
48 special feature, and being overtaken by ineffable, certain and un- 113
49 certain entities is not determined. 13. Death as a place of certainty 114
50 115
51 10. Death as a special feature It is obvious that death is certain to come. However, this 116
52 certainly does not mean that death is lonely. Existence is sure that 117
53 The possibility of death can be defined as a lack of succession. No you will die. The death of Existence is certainly there. We under- 118
54 representation or substitution of my death and the death of another stand the death phenomenon in existence. To be sure, the first 119
55 is a translation of the non-existence of myself and others. In this human death sentence is not based on external experience but has 120
56 way, it is the experience of being unique to each individual. The an internal origin. 121
57 specific death experience, the experience of death, cannot be 122
58 received by another. Obtaining “death” as the “I” is the end of “self” 14. Death as an indeterminate possibility 123
59 and makes Existence return to him, and death is the end. 124
60 The phrase “Death is in any way possible in manual or hege- Notions of property in the world are also defective in the way 125
61 mony, but it is the possibility of Existence” (Ibid., P. 335) refers only that our notions of escape are only possible if we are able to open 126
62 to thinking of death, finally realizing it is not death, and seeing it as their entirety. Existence that can escape from himself and also be 127
63 a “possibility”. Existence represents the possibility of being his last open was referred to by Heidegger in his address as the emergence 128
64 gallop and the genuine possibility of existence. The lines of “death” of the name (Angst) or the fear that openness-privileged Existence 129
65 will end that particular possibility for existence. that speaks to their integrity has been noted. 130

Please cite this article in press as: Shariatinia, Z., Heidegger's ideas about death, Pacific Science Review B: Humanities and Social Sciences (2016),
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1 Fear would return to and become part of human individuality before the power of today, I can reveal that the possibility of “I” is of 62
2 because Existence is being introduced that is based on the possi- death, particularly “I”. Heidegger understands death as the ability 63
3 bility. In fact, the genuine freedom that Heidegger is seeking to of Existence to die at any moment. Existence means that any 64
4 uncover in fear comes because of the return to his Existence and moment could be its own. 65
5 prevents him from taking refuge in the world. “Death is a self-possibility of Existence; if one is able to Exist, he 66
6 Fear suspends all facilities in the world for notions, and the can absolutely own it. In it can be revealed to an Existence the 67
7 habits of creatures return and give Existence a lean face and char- possibility of its most prized discrete people remaining, which can 68
8 acter of existence. After the lean face of existence, Existence returns already outrun and always separate themselves from the people. 69
9 to the home that is familiar to him. In fact, this sense of familiarity However, understanding this “ability” is realized when missing 70
10 with a sense of nostalgia and fear is secondary “Fear related to people in their everyday activity is uncovered” (ibid., p. 338). 71
11 Existence is possible”. For Heidegger, the fear of death suggests that his Existence flees. 72
12 Death is the possibility for notions related to the fear of death to Heidegger's Existence flees from his individuality as a person is 73
13 be the death of indeterminate possibility; one does not know what released. “Handling only occasionally may not be possible to ach- 74
14 time it will die, and it is as continuous as possible. “It is indepen- ieve, this may be expected to happen in nature based on the nature 75
15 Q19 dent of facilities, and surpassed and definitive terms are improper” of expectation that might arise from the fact that it is de facto and 76
16 Q20 (Ibid., P. 340). the de facto drawn into the be”. (ibid., p. 336) In the analysis of the 77
17 Heidegger, in connection with the fear of death, speaks of un- phrase “dead man”, a way without ambiguity is daily exposed to 78
18 certainty and that fear of being that arrives on our end; however, death. Death in such speech as something indefinite is understood 79
19 we tremble when we are in the universe. “The most authentic fear and sooner or later must come from somewhere but for the time 80
20 of an Existence is their individual and unique character of the being remains hegemonic and not very threatening. This is because 81
21 universe to understand the essence while, in terms of resources, it no one exists. Therefore, understanding the end shows that death is 82
22 Q21 should be understood” (Ibid., P. 187). not understood in this way, and the veil falls away while Heidegger 83
23 “Heidegger connects all of the phenomena related to fear that reaches the power of being through death. 84
24 binds them to death and considers whether this fear can be elim- 85
25 inated to reduce the fear of death. Fear of death is nothing, but the Uncited reference 86
26 fear of a particular Existence, as in other Existence's death, was to 87
27 be returned as components of the same” (Haidari, 1387, p. 64). Heidegger, 1949, Heidegger, 1999, Heidegger et al., 1393, Korous, 88
28 “Death, as Existence, is the independent possibility of certainty and 1378, Kraus, 1998, Mac heir, 1376, Young, 1381, Young, 1998. Q23 89
29 the reliable uncertainty of future existence. Death, as Existence, is 90
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Please cite this article in press as: Shariatinia, Z., Heidegger's ideas about death, Pacific Science Review B: Humanities and Social Sciences (2016),
http://dx.doi.org/10.1016/j.psrb.2016.06.001