/lit/ - Literature

>muh attitude towards death
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>It is not man’s relationship with death that regulates his relationships with others, but the opposite: man’s relationships with others determine, directly or indirectly, the way he dies and the way he goes to meet his death. This is not only true of the man standing in front of an execution squad as the representative of some political faction, but of anyone who dies believing that he is going to meet his Maker, because his faith is also the faith of a community to which the dying man belongs. Moreover, the mortality of man entails the possibility of his violent death. It is precisely the fact of violent death, however, that determines the entire range of possible relationships between men: extreme friendship is demonstrated when I sacrifice my life for someone, and extreme enmity when I kill someone. All other relationships lie between these two extremes.
t. kondylis

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https://www.telospress.com/heideggers-being-and-time-a-collection-of-pretentious-and-vague-platitudes/

>It is not man’s relationship with death that regulates his relationships with others, but the opposite: man’s relationships with others determine, directly or indirectly, the way he dies and the way he goes to meet his death. This is not only true of the man standing in front of an execution squad as the representative of some political faction, but of anyone who dies believing that he is going to meet his Maker, because his faith is also the faith of a community to which the dying man belongs. Moreover, the mortality of man entails the possibility of his violent death. It is precisely the fact of violent death, however, that determines the entire range of possible relationships between men: extreme friendship is demonstrated when I sacrifice my life for someone, and extreme enmity when I kill someone. All other relationships lie between these two extremes.

>These and other major concerns of social ontology are not even mentioned in passing in Being and Time. Its perspective is a specific and a limited one. Thus, despite its many readers and commentators, it has contributed very little to anthropological, social, or even philosophical studies; repetition, rephrasing, and the insertion of lofty-sounding utterances and terms do not constitute a contribution. I see nothing here which the well-informed reader could not find elsewhere, expressed better and more simply