Pertinence of Martin Heideggers Theory of Authenticity in a HardDeterministic world.

December 7

2012
Can the two theories exist happily together?

This final thesis discusses the inability for Martin Heideggers Theory of Authenticity to exist in a Hard- Deterministic world.

Contents I. Introduction II. What is Hard- Determinism? Is free- will possible in a Hard- Deterministic world? Should we believe this?

III. Who is Martin Heidegger? What is Heideggers theory of Authenticity?

IV. Conclusion: Can Martin Heideggers Theory of Authenticity exist in a HardDeterministic world?

Introduction: Since the first documentation of human thought, questions and concerns about our existence and being have arisen. This train of thought is categorized as Existentialism, and finding any concrete answer in this philosophy is nearly unattainable. Martin Heidegger was an Existentialist philosopher and created the Theory of Authenticity. Alongside Existentialism resides the Theory of Determinism, specifically, Hard- Determinism. The compatibility of the two theories is seldomly found in any scholarly journals or historical text. Taking this into consideration, this paper is going to address and work towards the cause of disproving the possibility of Heideggers Theory of Authenticity in an assumed Hard- Deterministic world.

Disproving the possibility of compatibility, or connection between the two theories must be exercised in a step- by- step process. Conversation will begin with defining HardDeterminism in all aspects of the theory, then, we till turn our attention to Heidegger to understand his Theory of Authenticity. Last, we will discuss the combination of these two theories and discover how the two cannot co- exist.

What is Hard- Determinism? To specifically define Hard- Determinism, we must begin our journey with the essential root Theory of Determinism. Determinism is the presumption that every event is caused by

prior events, or antecedent conditions. This idea is not necessarily fixed to integrate immediate prior events, but it is concerned with a casual chain of events that began at the origin of the universe- an idea so expansive, it is almost difficult to grasp. This causal chain of events determines current events taking place, and thus, it is inevitably so that human interaction cannot interfere with the pre- determined set of outcomes. However, do not be perplexed; it is often presumed that the theory of Determinism is connected to the control by a divine being; this assumption is incorrect as it is actually purely stating that a natural, causal universe is the employed origin of determinacy. This theory ties into all existence and dictates everything from thought process, to movement, to the wind blowing etc.

For an example, take a look at the above image. Suppose the origin of the universe (in this example) was when someone released a metalic sphere towards the other dormant metalic spheres. This action creates a squence of events; however, the squence of events was due to the prior antecendent condition (a man releasing a metalic sphere.) This model and understanding of Determinism is similar to the understanding of its prevelence in the universe. (Determinism does not specifically state what spawned the beginning or origin of the universe, it just describes the pattern at which it functions.)

Hard- Determinism, deriving from the root Theory of Determinism, differs through the instated fact that there is no free- will. This specific addition that individualizes Hard Determinism begins from the idea that, since all actions are pre- determined from antecedent conditions, the assumption or vision of our control is sheer trickery.

Is free- will possible in a Hard- Deterministic world? As stated in the above paragraph, What is Hard- Determinism, free- will is not possible in a Hard- Deterministic world. According to Ileana Marcuelesco, author of Free Will and Determinism in the Encyclopedia of Religion, Determinism is the philosophical view that, given certain initial conditions, everything that ensues is bound to happen as it does and in no other possible way; thus nothing in nature is contingent, nor is there any room for human freedom. The partisans of a "hard" determinism hold that none of one's actions is free, but only appear to be so.

Sandra LaFave from West Valley College states that the argument proceeds as such: P1: No action is free if it must occur. P2: For any event X, there are antecedent causes that ensure the occurrence of X in accordance with impersonal, mechanical casual laws.

No action is free.

LaFave continues, and states that, the Hard- Determinist will defend the above argument as stated below: P1: This simply expresses what is meant by free. Surely, if it must occur, it cant be free. P2: This is the Thesis of Determinism- the notion that every event is caused in accordance with casual laws, which account completely for its occurrence. Obviously (for the Hard- Determinist,) nothing is uncaused. We cant even imagine what it would mean for a thing to be uncaused. The HardDeterminist claims that P2 is thus, indubitable. (If you doubt P2, try to produce a counter- example- an instance of an uncaused event.)

Since causes guarantee that their effects occur- that is, if the cause is present, the
effect must occur- and since everything that happens is the effect of some cause of set of causes, everything must occur. So nothing is free.

Should we believe this? Should you believe this? Thats a fantastic question, but in the truth of this all, the answer is solely up to you.

LaFave states, since there cannot be free will with Hard- Determinism, then: 1. There can be no freedom in the sense required for morality.

2. There is no point in punishing or blaming or putting down those who do wrong, since they cannot help it. Indeed there is no point in making value judgments of any kind about other people. People are not better or worse, they are only different. 3. The notion of sin becomes incoherent. If sin is incoherent, then fundamental doctrines of Christianity are pointless. 4. Persons cannot be thought of as in way special or higher than other animal species or physical objects. This, the interests of humans should not be necessarily automatically be thought to override the interests of animals or plants. (LaFave)

Interestingly enough, Hard- Determinists do not see the above consequences as demerits to the human race. In fact, they see these as opportunities to better the human race concerning its current state. To achieve this idea, they suggest that conditioning is viable method. Essentially, through understanding the lack of freedom, parents can condition their children to act in morally- correct and responsible ways, thus effecting antecedent conditions, thus, creating beneficial/ proactive determined sets of actions for the future.

But what does this all have to do with believing the theory? The matter of believing such a theory is controversial, because if you do, then you knowingly give up your freedom. However, through conditioning, this sacrifice can be beneficial for yourself and the society you live in.

The Hard- Determinist would say: unless you can readily provide a counter example for an action that is uncaused, entertain this theory for the duration of this thesis. Who is Martin Heidegger? According to the Sanford University Encyclopedia of Philosophy, Martin Heidegger was born in Messkirch, Germany in 1889. He began his studies in Theology, soon switching to Philosophy and Mathmatics. It is said that Heideggers aspirations to delve into Philosophy began in 1911 when he read many of Brentano and Aristotles pieces, especially, Aristotles Metaphysics; Aristotles Metaphysics may have influenced Heideggers Theory of Authenticity because Aristotles piece is in the subject of Being, thus, triggering an inherent desire of thought. In 1927, Heideggers Being and Time, was published (this included his Theory of Authenticity.) (The European Graduate School.) After many years of teaching alongside Husserl, another philosopher, Heidegger joined the Nazi party in 1933. Soon, after a few years of actively and passively participating in the Nazi regime, Heidegger was banned from teaching at Freiburg University, however, in 1949, he regained and enhanced his status as professor Emeritus. (Michael Wheeler, Stanford University)

What is Heideggers Theory of Authenticity? In utilizing public means of transport and in making use of information services such as the newspaper, every Other is like the next. This Being-with-one-another dissolves one's own Dasein completely into a kind of Being of the Others, in such a way, indeed, that the Others, as distinguishable and explicit, vanish more and more. In this inconspicuousness and unascertainability, the real dictatorship of the they is unfolded. We take pleasure and enjoy ourselves as they take pleasure; we read,

see, and judge about literature and art as they see and judge; likewise we shrink back from the great mass as they shrink back; we find shocking what they find shocking. The they, which is nothing definite, and which all are, though not as the sum, prescribes the kind of Being of everydayness. (Being and Time 27: 164) (Michael Wheeler, Stanford University)

Above is a passage taken from Martin Heideggers, Being and Time. This passage describes how an individual dissolves ones own Dasein completely into a kind of Being of the Others, or, loses ones authenticity in the they.

Wheeler states that the above passage gives way to Heideggers distinction between the authentic self and its inauthentic counterpart. Essentially, Heideggers authentic can almost transliterate to mean my own. Wheeler explains this as, So the authentic self is the self that is mine (leading a life that, in a sense to be explained, is owned by me), whereas the unauthentic self is the fallen self, the self lost to the they.

The they can act as society, magazines, other individuals, or anything else that is not ones self. The they influences an individual, creating an inauthentic identity. Therefore, through induction, the authentic self is simply an individuals own will, own thoughts, and own being -not influenced by the they. This is Heideggers Theory of Authenticity, and through this theory, ones authentic self is not influenced by anyone or anything and not controlled by anyone or anything. In fact, in Heideggers own words from Being and Time, pages 313- 14,

Authenticity refers to a mode of existence in which I become aware of my own self and own possibilities, and choose to choose my own way of life: to be myself. (Watts)

Conclusion: Can Martin Heideggers Theory of Authenticity exist in a HardDeterministic world? Given the background discussion and information of Determinism, specifically, HardDeterminism, and Martin Heideggers Theory of Authenticity, it is undeniably impossible for a being to obtain its authenticity in an assumed, Hard- Deterministic world.

According to Ibaez-No and Javier A., authors of Authencity, Freedom, and Gelassenheit, published in Philosophy Today, The question of freedom, on the one hand, emerges at this point because the concept of authenticity involves the possibility of choosing to be who one is, and this possibility is negated by a deterministic understanding of human action. I shall show that the position of determinism is, indeed, irrefutable, but also indemonstrable, and that, even if it were a proved doctrine, it would not eliminate the need, on the part of the agent, to choose a course of action. But deterministic teaching does have a bearing on the question of authenticity and, in general, on the question of freedom, insofar as its serves as a mechanism of self-justification which allows the individual to have the conviction that she does not need to exert herself to be her true self.

As stated by Ibaez-No and Javier A., Heideggers authenticity requires the possibility of choosing to be who one is, however, this aggressively goes against what Hard-

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Determinism stands for: the lack of choosing anything; in fact, one does not even have the freedom to choose from different possibilities, as stated above, although one thinks they have many choices, this is simply an illusion. Therefore, not only can Heideggers Theory of Authenticity not exist in a Hard- Deterministic world, but also this conclusion rules out the additional possibility of humans actions or thoughts being authentic in the sense that they formed them without any help from deterministic antecedent conditions.

To exercise an example of this disconnection, suppose a five-year-old girl is playing with her four other friends outside. Soon, they stumble upon a hurt frog, and her four friends scream in disgust because frogs are perceived to be gross. Then, assume the girls authenticself tells her to help the animal, however, due to the they, her friends, she decides to throw rocks at it instead- an assumed childlike behavior. From this example, the authentic- self of the young girl pleads with her to help the injured frog, but this authenticity is merely an illusion; she did not exert free- will to possibility choose this sympathetic feeling since HardDeterminism states that previous deterministic antecedent conditions determined them.

Heidegger helps to defend this conclusion in his Being and Time, when he states Authenticity refers to a mode of existence in which I become aware of my own self and own possibilities, and choose to choose my own way of life: to be myself. (Watts) In this statement, Heidegger states that one chooses to choose, thus, proving the impossibility for Authenticity (something one chooses), to exist in a Hard- Deterministic world where no one can choose anything. Inadvertently, Heidegger disproves the compatibility of his theory with the Theory of Determinism.
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The conclusion stands as such: Martin Heideggers Theory of Authenticity cannot exist in the presence of a Hard- Deterministic world. However, this finding is not necessarily a detrimental one, as stated above in this thesis. Although the conclusion stands as such, there is an apparent solution or aid to this difficult reality: Yes, one must accept that theyre not unique in their inner- self or authenticity, however, one can combat this hard truth with the acceptance of Hard- Determinism. This solution is not only a comforting bi-product of this acceptance, but the proposed solution can seriously benefit society as a whole. Acceptance of inauthenticity with the surrounding Hard- Deterministic world can begin at conditioning at a young age by acknowledging- parents; parents can influence their children to practice the morally- correct set of actions, over those that are presented by the they in society. This practice can help direct the determined set of antecedent conditions and events, thus, predicting a more prosperous future or set of actions.

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Works Cited
Free Will and Determinism. Ileana Marcoulesco. Encyclopedia of Religion. Ed. Lindsay Jones. Vol. 5. 2nd ed. Detroit: Macmillan Reference USA, 2005. p3199-3202. Word Count: 2320. Ibaez-No, Javier. "Authenticity, Freedom, and Gelassenheit." Philosophy Today 50.5 371-86. Philosopher's Index. Web. 16 Dec. 2012. LaFave, Sandra. Free Will and Determinism. West Valley Instruct. Ed. Sandra LaFave. West Valley College. 2012, 11-December <http://instruct.westvalley.edu/lafave/FREE.HTM>. "Martin Heidegger - German Philosopher - Biography." The European Graduate School - Media and Communication - Graduate & Postgraduate Studies Program. N.p., 17 Feb. 2012. Web. 16 Dec. 2012. <http://www.egs.edu/library/martinheidegger/biography/>. Michael Wheeler, Stanford University. Martin Heidegger. 2011. Stanford of Philosophy. Ed. Michael Wheeler. 2012, 13-12 <http://plato.stanford.edu/entries/heidegger/>. Watts, Michael. Philosophy of Heidegger. Durham: Acumen, 2011. Encyclopedia (2006):

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