Re: Mind & Body, One More Time

On Thu, 2 Jul 1998, Mike Staples wrote:

> Charles B. Guignon wrote:
> 
> > I see what you're saying, and I think the later Heid. of Gelassenheit
> > would agree.  But the early Heid. was strongly influenced by
> > existentialist ideas, and did feel that we have some (limited) power
> > over
> > our moods.
> 
> In one of your publications recommended by Phil (I can't recall the
> title -- come on Greg, help me out here) this issue came up for me. We
> were, I believe, talking about authenticity. It seemed as though you
> were suggesting the sort of ego control that I was arguing against. I
> suggested to Phil at the time that it seemed as though you were writing
> out of the earlier Heidegger's focus on the resolute.
> 
> >  Thus, if I am in the mood of scientific objectification and
> > am still in that mood when I come home to my children, I can make some
> >
> > effort to "quit it" and start acting like a caring parent.  If I wake
> > up
> > in a "bad mood," I can do something about it (work out, take a hot
> > bath,
> > meditate).  In other words, I'm not a total slave to every passing
> > mood.
> > There must be a middle ground between Wayne Dwyer and hopelessness.
> 
> Could you refer me to the appropriate section in SZ that indicates this?
> I understand the notion of the resolute, but I would like to clear up
> for myself the use of the term with respect to the example you provide.
> 
> > I agree that the vocabulary of "mastery" is not Heideggerian
> 
> Good! So I'm not brain-dead quite yet.
> 
> Michael S.

Mike

The existentialist themes run through all of the early Heidegger.  There
is no better passage for my gloss than this:  one can and must master
moods through will and knowledge. I'm not sure what you mean by "ego"
control, though.  Heidegger's 438-page attack on the concept of "ego" goes
hand in hand with his idea that Dasein can and should become resolute,
acknowledge that it is the source of meaningful possibilities, and "seize
on" possibilities in a way that makes them its own.  Certainly this is
quite different from the later Heidegger, but I think it is better than
quietism and passivism.  I'd like to know why you find problems with it.

Warmest regards

Charlie

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