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- W2199066454 abstract "Authentic selfhood arise from the between, that is, from human betweenness. Lao-Tzu finds authentic selfhood between the unnamable and the namable; Chuang-Tzu finds it between dreaming and awakening; Heidegger finds it between Being and beings. In the between, the authentic selfhood is covered by illusory names and identifications. How do we regain our ‘own’ selfhood? The Daoist way is to integrate the unnamable and the namable into the nurturance of human body. It is to recover the authentic selfhood, a kind of selfless egoism. It imitates the way of the self-so-ing (自然), the primal selfhood of nature. The crucial procedure of the Daoists in attaining the authentic selfhood is how close one comes to the self-so-ing (自然). For we are nature. Our life is neither given nor abandoned, but it is the self-so-ing itself. Make oneself one with the self-so-ing by accepting the inner void within ourselves or by crossing over to the things. Heidegger seeks for the enownment (Er-eignis) of Dasein in the between (das Zwischen). As an abandoned being by Being, Dasein lives embedded in the they, yet it observes the shadow of death that leads into the solitariness of its being. Then, it hears the voice of Being in reticence. Through the voice, it gains strength to insist its own-ment t/here. However, its wound from the abandonment cannot completely be healed so that it resists against a complete union with Being itself. T/here it finds its place - betweenness. Likewise, the Daoists failed to fulfill a perfect union with the self-so-ing (自然) ironically by their worldly success: they left their names, which they found illusory. Thus, they are stuck in the between. In this sense, Heidegger and the Daoists have reason to meet and to talk about their respective wounds and failures. Betweenness is such a place ambiguously located between the transcendent and the ordinary." @default.
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- W2199066454 date "2009-06-01" @default.
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- W2199066454 title "Betweenness and the Authentic Selfhood" @default.
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