محمود نوالی

In this article, we are trying to deal with the characteristics of Dasein in Heidegger's book Being and Time in a specific and concrete way. In his book, Heidegger wants to show how man accesses Being / Sein. First, he raises the question of being and then says that everything is in the circle of being and asks himself, from which entity should we begin to know being? His answer is to start the knowledge of existence from the existence that questions existence. He calls that Dasein. The reason why Heidegger chose the term “Dasein” instead of man is to save man from the narrowness of previous definitions of man (such as Aristotle's rational animal or Cartesian thinking substance, etc.). He examines his intrinsic and real characteristics, such as sense of situation and understanding, i.e., finding new possibilities; language, which according to Heidegger is the house of being; and also refers to ability and unpredictability. He emphasizes that man as a subject does not have an unchangeable and fixed nature. Each Dasein is personally an incident that temporalizes itself according to the future. Dasein is not pre-determined by nature. He is a historical Dasein who identifies himself with his own self (mienneté) and explains his every behavior to the future. No matter what state a person reaches, he can still appear in other forms. He always has a pas encore (not yet). The fundamental character of Dasein is a condition of already “Being-in-the-world”—of already being caught up in, involved with, or committed to other individuals and things.

In this short article, we tried to show that today the carnivorous as tangible and as concrete, but in a weak and limited ratio, it makes us understand what death is. It has taken away our ability to leave the house; It has also largely deprived us of the opportunity to work and serve in the community. We cannot travel, we cannot go freely and expeditiously to the mountains, to the parks, to the mosques, to the cinemas..., we can not even go out with our relatives and go out with a fearless heart. Let's go home and do our essential shopping. We are also deprived of participating in friends' circles. I call this depriving and informing role of the carnivorous " minor death " because it has robbed us of an important part of our possibilities. The Corona reminds us to critique existing values, reconsider our attitudes, and go beyond good and evil. Let us not be petrified in our standards about the correctness of our judgments and about good and evil, beautiful and ugly, and find new perspectives.

This article entitled" "I" as most important motivation of Human being" want to consider the main source of all human behaviors. This article aims to answer the question that what causes values or anti-values and also new ideas, giving meanings and human attitudes to be created? Where is the source of human activity and inactivity? Despite the diversity of human behaviors and actions of various origins it seems that one and same origin for all of them can be considered and it is self-preservation. Of course, self-preservation is a general principle for all living creatures.Calling it "self-preservation" in this writing, therefore I say that it is most important motivation of human behavior (whether active or passive behavior). Therefore, "I" is present everywhere with us and that is the creator of happiness and sadness. Thus, all our social and cultural behaviors in our society emanate from it and there will be always "selfishness" in society.

The term dialectic has a Greek root and enjoys a historical background as long as that of philosophy itself. This term has been employed by most philosophers at all times and has undergone some changes in terms of meaning in line with the differences in the views of different philosophers. The present paper aims to recount, examine, and evaluate Heidegger’s interpretation of the word “dialectic” as used by Plato.Heidegger’s interpretation of Plato’s dialectic is other than the common interpretations provided by most interpreters. While examining the interpretations given by the philosophers preceding him, Heidegger enters a dialog with them and believes that he has observed the norms of justice in this dialog while granting some freshness and beauty to their interpretations through employing a specific composing style and arrangement of ideas. At the same time, he has remained loyal to the interpreted text. In fact, while having a dialog with philosophers (particularly, Plato and Aristotle) and interpreting their views, Heidegger tries to remain objective and portray a new and unprecedented picture of their thoughts. In this paper, the writers have evaluated Heidegger’s loyalty to the thoughts of his intended philosopher (Plato) and, while exploring Platonic dialectic in the light of Heidegger’s philosophy, review the latter’s interpretation of this particular idea.

La Philosphie de Bergson vise la vie spirituelle, le spiritualisme, la joie, l’appétit et le changement perpétuel de la réalité. En conséquence las trios notions de la durée, de la mémoire et de l’élan vital constituent la réalité de la vie dans son cheminement et dans son progrès. L’ensemble de ces notions fondamentales décèle la contenu de la vie, et dégage la réalité de ses rigidités de l’automatisme. Or, élan vital, ou élan original est à la base de tous les mouvements d’ordre matériel ou spirituel du monde.

Man who lives in the world and particular circumstances has thought; that means he has the ability to create various imaginations and deductions and confirmations. This ability of man's mind is not obtained without motivation and base. Man's main motivation is his "desire to know" andthat he understands his ignorance and foolishness. This "desire to know" appear as question, research and study. Among the various questions and answers, those answers which should be answered by reason bring philosophy into existence. So philosophy is a discursive science which is reached from the kind of thinking, culture and inference of the people. All people have philosophy, and the man is naturally a metaphysical and philosophical being (Lalande 1972,615); that means he searches for causes and reasons behind the phenomenas and inevitably whatever he does has a philosophy or reason. Another stimulus and more fundamental basis beside "desire to know" is set naturally in man and it is the desire of "selfpreservation" and its so many various kinds. Humans according to values which they find with inculcations and personal inferences go after respectable preserving of their "selves" which is created according to various situations and various values. That means the quality of choosing good and bad, nice and ugly, true and false and various pleasures and pains. So there is various ways for respectable preserving of the self and therefore planning, motion and action toward transcendence appear in different ways. These different ways too create the base of the motion and also make indispensible the quarrels between peoples and cultures according to various valuations and interpretations. Considering the above-mentioned subjects we will study the origin and quiddity of philosophy, the role of man in arising of the philosophy, values and their bases and finally quality and manner of interpretations and the meaning of the truth as the human's discoveries (Heidegger 1386, 383). The ultimate goal is to reach the conscious and the self-initiated action which is accompanied with sufficient and elective reasons and also the fair and sincerely acceptance of this reality that because of the accompaniment of the human beings permanently and inevitably they will have dispute and quarrel. Well-being and prevalence and cheerfulness and joy of our life necessitates the acceptance of the fair wisely solutions and freeing ourselves from the indecisive and weakening deadlocks.