Heidegger like Nietzsche wrote large volumes of work. Much of it
seems to be in the interest of his vocabulary which is long, detailed, and in
many cases original. Heidegger believed that death for the herd (a form of
Da-sein is like a taboo subject, something which could be seen empirically by
the individual, yet the individual could not understand the end result of death,
because the individual himself has not died yet. Thus the herd fears death, even
though the herd knows individually all its members will die. 



           
This fear of that which it cannot understand after death, has led the
herd to the idea that death is an inconvenience, something we know is going to
happen, yet do not want to deal with. The herd itself fears individual death,
yet knows with individual death, the herd will not die.



Heidegger shows this in the example of funerals. Funerals are
considered to the herd to be inconveniences. Something which cannot be planned,
and does not help the herd. They are a reminder to the herd that the individual
dies, and the herd try’s to placate individuals with stories and ideas about how
the dead will return to life in another form or location, rejoining a new heard,
or the original one. The herd fears the separation of the individual going to a
place where the herd itself can never go to,
death.


Heidegger uses the phrase of Da-sein to show the potentiality of
the group, and the individual. That which they are doing now, and the potential,
(or ripening), of the individual to what he can become. Only death, at any time,
can disrupt the power of Da-sein, but Da-sein, like Nietzsche’s herd, does not
itself die.


“As a potentiality of being, Da-sein is unable to bypass the
possibility of death. Death is the possibility of the impossibility of Da-sein.
Thus death reveals itself as the ownmost nonrelational
possibility not to be bypassed.” (Marino, p317)




Thus much like Heidegger’s Da-sein, Philosophy in the universal
is a constant growing and changing force. The universal of philosophy to
understand the examined life as Socrates states, which the potential for man to
understand philosophy is. The individual cannot change this universal force
which compels many to examine their world and lives. But the individual can
change the methods, contexts, and results on an individual basis in the study of
philosophy. These changes do not affect the overall universality of philosophy
for philosophy, but they can change how the individual thinks and act while
performing philosophy. Thus Philosophy in the universal cannot really be
changed, but the individual studying philosophy can, and should, be changed.
This is much like the Logic of Heidegger’s
Da-sein.



REFERENCES



   Marino g, (2004), Basic Writings of
  Existentialism, Modern Library, New York, NY