Journal of Xi'an University of Architecture & Technology ISSN No : 1006-7930

Existence and Non-Existence in the Philosophy of Martin Heidegger

Assistant Lecturer. Hiba Abdulelah Younus

Department of philosophy, College of Arts, Iraq

Abstract

The research aims to shed light on the essential point in Martin Heidegger’s own philosophy , it is a philosophy that is based on two central ideas: existence (human life) and non- death (death) He who revealed the meaning of nothingness (death), in light of these data a person begins a journey to search for his continuation in life and this context is not a feeling but rather philosophical value as the cause of anxiety is the fear of being out of nothingness, the fear of life from death, it is a clear indication that life does not make sense, but the person has presence in this world is what gives life its meaning and grants legitimacy and reasonableness to existence, and therefore a person creates himself with himself and makes his world around him and he cannot find himself unless he is free While the philosopher of existentialism limited in his research to private existence, that is, to human existence and does not go beyond him to search for general existence, we find that the philosopher Martin Heidegger refuses to be existential, and because the basis of his philosophy is to search for general existence that does not revolve around a person but rather is about being or The year and this is what distinguished the philosopher Heidegger from other existential philosophers in his statement of the concept of existentialism not in the individual sense but the general existence and from the existence of individual to get to the general existence and from it to show the difference between being and being in addition to taking the concept of non- existence as both presence and absence of the basic component of the existence of the existing human being the original existence in exchange for false or collective, hence its difference from its predecessors as a covert and criticisms directed against this philosopher, he remained in global philosophical scene and no one was able to neutralize it or exclude it. Introduction

The philosopher of existence , Martin Heidegger )1976 -1889( of German origin born in Germany and one of the flags of philosophical thought in general and existential particularly if public opinion has consistently put his name on the list of philosophers of existence, the Heidegger himself has declared more than once that it is not a philosopher existentially However influenced by Kierkijerd, the father of modern existentialism, it is certain that every effort by Heidegger has turned towards ontology, on the contrary of what the well- known Danish philosopher did, and perhaps this is the reason why an excellent French researcher like Quarry has devoted several papers published on the pages of the French criticism magazine to talk From Heidegger's anti-existential tendency ,he directed his philosophical interest in the problems of existence, technology, freedom, truth, and other issues of concern to man in his existence ,and he was distinguished by his great influence on philosophical schools in the twentieth century, among which the most important existentialism,

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interpretations, veto or deconstructive philosophy, postmodernism , were among the Among his most important accomplishments is that he redirected Western philosophy away from metaphysical and epistemological questions, to instead ask questions of ontology , his ideas were subjected to attacks and distortions, and Distortions and problems in the processes of understanding and many accusations were directed against him, including severe nihilism and emotionalism, as well as accusing him of being the enemy of logic, science and knowledge and another wave that was opposed to his ideas. He accused him of twisting expressive methods and the intense ambiguity intent in the presentation of his ideas and his style of darkness and defeat and accusing many of Philosophers and historians have anti-Semitism and blame him for his belonging to a certain period of the German Nazi Party Martin Heidegger revealed the meaning of existence out of nothing and based on his own experience with anxiety and the question of death ,the core point of Heidegger's thought is not to imitate him as he believed in his personal ideas and his own philosophy and went on to His lonely path towards the goal he drew by himself and reached the farthest point possible because he knew his path and goal and if he was hesitant he would not have achieved any brevity and as it was said he does not go away who does not know where he is going and this matter is calculated for him regardless of the nature of his ideas ,and if the philosophies Existentialism, in its general sense, has taken its starting point from the human being or from the human existence. It does not mean human existence, or as Heidegger calls it human existence in the world .Because he sees that the existential philosopher is limited in his research to private existence, that is, to a private human existence and does not go beyond him to search for general existence, and for this he refuses to be existential, and because the basis of his philosophy is to search for general existence that does not revolve around a person but rather is about being or general existence The importance of the research lies in Heidegger's disclosure of the meaning of being out of nothingness, as his experience in anxiety was a distinct and basic experience, and this is due to his own experience in anxiety, which he experienced in his relationship with the idea of nothingness, as a person worries because he realizes that he is ultimately doomed to death, which is nothingness but fear is not fear The anxiety that Martin Heidegger experienced and gave him the inspiration to build his theory and concepts, which was characterized by being an incomprehensible and vague topic, was not linked to the feeling of guilt after committing a sin as for the philosopher Siren Kirkkijor, but it arose out of the fear of nothingness and its source was the existence and the concern is only a state of absolute fear in front of the absolute open and lies The importance of research in Martin Heidegger's revelation of the meaning of existence and in his study of existence and nonexistence ,it starts from studying what is human being to study what is being where he sees that the latter is an object In the world, this means that it exists within the physical existence of the things of the world, but it differs from these things by its distinction of peculiarities, including its subjectivity and individuality, as it exists with other similarities that resemble it and differs from it, meaning that the self is not a completely independent self, but on the contrary it exists with other ones, so the human being is according to Heidegger features Bjrdaa n : presence in the world and the presence of others and after the existential section of the n to the real presence of the false presence touched serves the analytical method and comparative imposed by the nature of the research and that we are analyzing and comparing and discussing the concept of existence and nothingness in the philosophy of Martin Heidegger and the extent of the difference my n are between Mvhomanma counting

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predecessors of the philosophers of existence the yen and the difficulty of research lies in the scarcity of modern sources with regard to some parts of the research and special difficulty downloading regarding topics general search and purchase them electronically , and perhaps the most important characteristic of the philosopher Heidegger from other philosophers dropping metaphysics traditional Western in the abyss of oblivion Existence by ignoring the distinction between existence and existence and revealing the necessity of digging a different epistemic pathway that restores Western philosophical thinking to its metaphysical vitality and the methodological value and It is necessary to discuss in explaining the concept of existentialism, then existentialism of Heidegger was not concerned with the individual being, but rather with the general being seen in all of it and as a whole. What matters to Heidegger is not the existence of man but his presence in a group and from where he is and from the presence of the individual we arrive at the general existence and from it to show the difference between being and being that includes all subjects and people. As for the existence of assets, it is their existence, the existence of things other than the things themselves, and the idea of assets other than existentialism, its absolute belief in human existence, and taking it as a starting point for every idea .The concept of non-existence as both presence and absence of the basic component of the existence of the existent (human being), the original existence in exchange for false or collective existence and different from its predecessors, it is different from Sartre and his concept of non-existence as successive of existence but pursues existence, Heidegger did not use the phrase used by existential philosophy : existence It precedes what is, and as for the structure of the research, it includes two topics, and each topic has three demands preceded by a preliminary introduction on the meaning of existence and non-existence (linguistic - idiomatic - philosophical), the first topic (sources of philosophical thought for the concepts of existence and non-existence in the philosophy of Martin Heidegger), which includes three demands: the first demand: a biography Martin Heidegger and some of his books, and the second request talks about: The problem of existence and its methodology by Martin Heidegger and the third requirement includes: The meaning of existence when Martin Heidegger asked the question about the nature of the immediate and the structure of existence while the second topic included which is titled: (The concept of existence and non-existence when Martin Heidegger allocates the first requirement: to know in Existence, non-existence, and the second requirement: it is subdivided into two branches. The first: the divisions of existence and secondly: the necessary concepts of existence (the elements of existence). The researcher presented some of them and among them was first: non-existence .Secondly, anxiety as revealing of existence and thirdly: freedom and fourthly: time and the third last requirement came under the title: Martin Heidegger's philosophy in the balance of criticism and in the last conclusion and the list of sources and references used in the research.

Introduction: on the meaning of existence and non-existence (linguistic - idiomatic - philosophical)

First: the linguistic and idiomatic meaning of existence and non-existence.

Second: The philosophical meaning of existence and non-existence.

A: The linguistic meaning of existence and non-existence:

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1. Existence:

He mentioned in the tongue of the Arabs, “He found”: He found wanted and the thing he found existed, and he also found it in the annexation of a colloquial language that has no parallel in the example section, and the found and the found and the found: the left and the capacity and in the dear download: they live in terms of where you lived from your grandfather, and has been read by the three, Any of your efforts and what you possessed, and some of them said: from your dwelling and the one who finds: the rich. The poet said Praise be to God, the rich and the new, and he found God, meaning his wealth. In the names of God, the Exalted, the Exalted, the Exalted, he is the rich who does not lack, and he found a serious grandfather. He finds very, very, seriously, and seriously: anger and the man found in sadness and very openness and found both of Al-Lahiani: sadness and he has so and so I find and found and that is in sadness, and found so and so any sadness for him they do not complain about the hardship they contributed (1).

In the middle dictionary, the meaning of the word “existence” came: against nothingness, which is both mental and external (mag).

(Existentialism): (in the broader sense): a philosophy that considers existence to be precedent to what is, (in a more specific sense): (Sartre) holds that it is based on absolute freedom that enables the individual to make himself and take his position as it appears to him, in order to achieve his full existence (2). We also find in the lexicon of jurists the meaning of the word existentialism: the annex is an industrial source

(R: Wijdan) that a person is free and can make himself and take his position as it seems to him to achieve his full existence

(3), but in the book History of Existentialism in Human Thought a statement of the meaning of the word existence in the Arabic language that it originally benefits the meaning of attendance it is said that so and so is present in the sense that he is present and this The term corresponds - in the section of contradictions - the term absence, and indicates a counter meaning to the meaning of this term completely. The term has been transferred to another meaning of the universe with everything in it. It is no longer limited to the universe, perhaps due to the fact that man has always been in human thought a symbol of the universe and a sign of his resurrection. The suspicion that the term in which the presence in it is devoted to the whole world or to the world of the individual and both of them are of one nature and it is beneficial from that that the presence in its total or partial significance includes denying the closure and benefiting the meaning of the mutual referral between the partial and the total, that is, between the individual and the world, so the existence of the individual in this A language means its presence, which is not inevitable between it and the total existence, it is of a fake and cannot be and therefore cannot exist [1].

2. Nothingness:

Nothingness: the loss of a thing, its absence, and the lack of language. If they want to be heavy, open the eye. If they want to reduce it, then I have nothing, so I have nothing in it. That

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is: I lost it, I lost it, loss and loss. Exhaustion and poverty came down to him. He is his owner [2]. Exhaustion, by annexation, by two strains, and by mobility: loss, and by the loss of money, by its lack of knowledge, by lack of movement and mobility, and God executed him, and I executed the thing: I did not find it, and executed and executed The sheep Adme: white head and Sairha contrary to his Alaadaim: wet city delayed and without: a fool has not Kkrm insane and the poor and the words of speakers: found Vanadm melody Aadamh: water for brown Jcm He earns zero any: Mjdod get what he deprives others and what Aadinma this: what Atna (3) And non-existence: by opening the eye and the sign against existence, poverty, lack of capacity in livelihood (4)

B .The idiomatic meaning of existence and non-existence. 1. Existence: Source c d thing called self and the universe in the Senate and was told that he does not need to be defined because it is self - evident perception is not permissible that the only definition of verbally in terms of the statement knows that the meaning of the term without another to the benefit of his understanding of that word inconceivable in the same Ktarifam existence as The universe, persistence, verification, objectivity, access, and likewise for those who know existence, in that it is the meaning of these terms without pronouncing existence and existence, even if it is an adjective .(5) 2. Nothingness: Nothingness corresponds to existence, just as nihilism corresponds to existentialism and absolute non-existence. The exaggerated lack of its purpose is the end to absolute nothingness. As for added addedness, it is the one that detracts from its perfection and the meaning that nothingness is absolute not that it is the same that exists at all and there is no absence at all, but it is the rise of the existential self by force and nothingness may precede And the actor who benefits the thing after the existence thereof, the effect of it is two things, a lack there has already been present in the case and the pure absence is not described as old, nor an accident, nor a sighter or absent, and the presence of the non-existent is a forcible exit to the action and the lack does not come from him except when there is no reason that there is not Reasoned and nihilism attributed to nothingness, which is the limit that indicates the loss of something due to its void nature, such as blindness to humans. The nihilistic issue is that which the other interviewees have carried according to the famous saying : Zaid is unjust or the air is dark, but in the investigation it is carried by a sign that nothing is going to be for the thing or its type Or for his sexuality and nihilism The term Nurgenev is a Russian writer in his novel " Fathers and Sons ,)1862( " which means the doctrine of doubt and absolute philosophical nihilism that denies everything and criticism denies the ability of the mind to achieve certainty. ]1[ Second :The philosophical meaning of existence and non-existence : 1. Existence: The first person to research in existence a deep philosophical study is the Elmite Permnides ( fifth century BC ) that he saw Heraclitus affirms that everything is in a permanent flow, and nothing is fixed, and even opposites turn to each other, and in total there is only change, so Permenides came and confirmed it completely, so he said The change is contradictory and the presence alone is the real and the change is the non-existence and one permanent constant that is not then only existence, so what can be changed ?It will only change

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to existence. Existence exists. Nothing is nothing. Attributes of existence are then :that it is one and that it is himself and that it is necessary( i.e. it cannot be that it is other than what is being )and that it is permanent eternal and that it is connected and homogeneous and existence and thought is one thing (2). Perhaps if we want to clarify the meaning of existence, we can distinguish it from others by the following :First :That existence is the fact that something is happening in itself, even though it is not known to anyone, so its existence is independent of its being known, and secondly :that existence is the fact that something is in experience Actually, it will be the subject of perceptual or emotional awareness, but imaginative outcomes will be the subject of mental reasoning. And thirdly :Being is the permanent real reality or the reality that we live in. In this sense, it is in contrast to the abstract truth and the theoretical truth. Fourth : It may be intended to exist as a source that existed or was( EtreIts meaning is real or real existence, and a more general meaning may be sought from it, so it is called the existence of the thing itself or the existence of the thing by the thing or the thing and the existence of the thing for the thing is on two meanings : the first is the existence of the thing for others to be carried on it and independent of the concept of it like the existence of symptoms and the second is its existence of jealousy To be a link between the subject and the portable and not independent of the concept of it and it is called a fifth and fifth existence: existence is divided into an external existence, and a mental existence, the external existence is the fact that the thing is in the objects and it is the physical existence and the mental existence is the fact that the thing in the minds is a mental or logical existence and sixth: existence Among school philosophers versus what is what is because what is the reasonable nature of a thing and existence is the actual verification of it and the fact that something is happening in experience other than being of a reasonable nature. )1( Existentialism (the philosophy of existence) is an irrational trend in modern philosophy that has attempted to create a new overview of the world according to the mental framework of some classes of thinkers and a term introduced by the new Kantian philosopher F .Heinemann in 1929 and existentialism has its sources in the philosophy of life, the phenomenological doctrine of Husserl and the mystical religious teachings of Kierkegaard .Existentialism reflects a crisis of liberalism that is no longer in a position to respond to the questions posed by contemporary social practice or by explaining the ups and downs of life in capitalist society and feelings of fear and despair The loss of hope inherent in the members of society. Existentialism is an irrational reaction to the rationalist doctrine of the Enlightenment and classic German philosophy ,and existentialists argue that the fundamental defect in rational thought is that it was based on the principle of contradiction between the subject and the subject, that is, it divided the world into two areas: objective and subjective and rational thought Every reality, including the human being, is merely a subject, that is, it is considered an essence, something strange about the human being, and you believe that the original philosophy should be based on the unity of the subject and the subject, and this unity encapsulates the existence, that is, it encapsulates a certain non-mental reality, and the person must be aware of himself as being and the true means of knowledge according to When existentialism sees penetration in the world of being is the intuition of "understanding" when Heidegger. (2) In the philosophical lexicon of Abraham Madkour came the meaning of existentialism as a doctrine that is based on highlighting existence and its characteristics and making it prior to

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what is, it looks at the human being as a non-being and believes in the absolute freedom that enables the individual to prevent himself and fill his existence in a way that suits him: and spent this consideration on The research into the metaphysical existence that Aristotle said in the past and focused his research on the real person diagnosed and said by Jasper and Hedger and strengthened in particular by Jean-Paul Sartre: It spread in the philosophical and literary language in the last twenty years and then began to deteriorate. )1( Existentialism is a different doctrine on it, even among his followers, and he, although it seems modern but they return it to Socrates, is among the only all sects in which his philosophies are affiliated with each other in a huge lineage tree, and because existentialism is the philosophy of existence, it is against sectarianism, and Kierkegaard believed that the existence of man preceded all Doctrines, although they are attempts to understand the human being, but the individual reality and the general reality transcend all philosophical pattern and they are only a protest against the idea that the world is a pattern that can be absorbed by the mind and Dostoyevsky pioneers of existentialism believes that what appears to the world as a system and reason is not an intellectual deception and existentialism and it declares the limits The mind, however, is not an irrational philosophy, but it is a point of view that a person can only be understood in the context that he chooses for himself and that the reasons for it are all external, but they are in his mood, emotions, or will, which is expressed by the phenomena with the idea of intentionality, so the thing at Brentano does not exist except in the purpose of the self That is, in its emotions with it, its perceptions of it, or its beliefs that revolve around it, and it is with Husserl that there is no outside consciousness of the self focused on it and it is not discovered nor created except as a result of the intuition that focuses on it and the emotions are a standard Truth (2) 2. Nothingness: Nothingness in the existential sense has never the character of non-access as something lacks in comparison to the ideal of the highest topic but it was not achieved in the immediate but rather the first to be said that the existence of this present is non-existent as an enactment and it is not before anything of the things that can be legislated and often get it and therefore This nothingness is not something that emerges from the vessels with validation and attaches itself to it as a mysterious trait that the vessel can reject if it made sufficient efforts. Despite this, the ontological meaning of non-existence, this existential non-being is still mysterious ,but this same is also true of the ontological essence: “not” is generally true Ontology and logic required a lot of "not" and thus made their potentials intermittently visible, but they themselves were not revealed by ontology. Ontology met and used "not", but is it clear that each "not" means something negative in the sense of imperfection ?Is her positivity exhausted by the fact that she composes "passing over" something ?Why does all dialectics take refuge in him as a pillage even though he cannot bring dialectical reasons for this kind of thing or even formulate a problem from it ?Has anyone made the ontological source of non-existence a problem, or before that, a study of the conditions (conditions) on the basis of which it is possible to raise the problem of "not" and not its dimension and the possibility of its non -existence ?How can these conditions (conditions) be found without taking the meaning of existence in general as a topic and clarifying it( ?Heidegger: "Existence and Time" 58 pp. 285-286. )1( Nihilism: Nothing, not a broad term term that includes and implies many local meanings of nothingness, nothing, noness, no, no doubt, denial, denial, vandalism, darkness, and other

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negative connotations. It is a term that is used and used in many fields and ontological nihilism (the father of existentialism), meaning denial of assets. After that there is nothing or apparent or deceptive existence, or it is destined to disappear. Everything is trivial, void, fisted by wind, subject to change, and vanishing. The first seeds of ontological nihilism are found by the Japanese sophist Gorgias, who confirms that nothing exists and if something is found it cannot be known as it is not possible to communicate or communicate its knowledge to others (2) And it is possible to think of non-existence not as a lack of existence but rather as related to existence in a dialectical relationship in the eyes of Hegel :The identification of existence and non-being is the pulse of every dialectical movement in a relationship that cannot be determined in the eyes of existential philosophers. Jasper sees that nothing in terms of meaning is but the number of existence and sees Heidegger if it is the question that initiates metaphysics is: Why is there something instead of nothing ?This is due to the fact that existence manifests itself simultaneously as presence and absence as revelation or truth and discretion, and Sartre believes that non-existence is "post-existence" but that he "seeks existence "(existence and non- existence, p. 47) and the second note seems to be attributed to Sartre a thesis that has been in effect from Parmenides until Bergson and upon him It can be contradicted by Heidegger: "The mistake of the said philosophy - and from this angle Bergson belongs to the famous philosophy - is that it explains the idea of non-exile and dispossession and the situation is the opposite is what must be done if there was no lack in us and in the universe there would be no exile" Summar Heidegger, Philosophers of Existence, p. 105 (M. Marshall) (3) In other words, there is no absolute non-existence as there is no absolute existence but rather a non-addition if there is nothing to nothing and there are two possibilities: The first: Either the nothingness was“ previously” and it is the precursor to the existence of the possible or it is “later” and it is that which is after its existence has been interpreted by Ibn Sina explained these two possibilities by saying: I know that the subject who benefits something after existence does not have the effect of two things: a- no prior b- and presence in the case ”(Ibn Sina,“ Deliverance ”p. 347), but a pure lack is not described as a foot or a occurrence as it is not described Being a witness and a second absentee: Nothing is the same, but they made this self expressive of the quality of existence before the world appeared to some philosophers, including Bergson that the concept of total non-existence implies a contradiction, since the meaning of absolute non-being is a common meaning, and it destroys itself by itself because if deleting something requires Replacing someone else with it and it was not possible to imagine the “absence” of something except if it was possible to imagine the presence of another thing in its place and the meaning of the deletion was “substitution.” The idea of deleting everything is not a contradictory idea, that the perception of not being something is richer than the perception of its existence because it includes the idea of existence and an idea The absence of existence and I consider Hegel of nothingness equal in existence in the meaning of what was conceived Nothingness in contemporary existential literature is another philosophical insight. Karl Jasper considered nothingness the title of existence and Heidegger's saying: Nothingness manifests itself in the form of the presence of others and in the form of the absence of other times while Jean Paul Sartre believes: Nothing is behind the existence and he always follows him and emphasizes Sartre in his book "Being" And non-existence "The concept of nothingness has an artificial characteristic because it has no meaning except in terms of what is denying something or losing something and the meaning of this: that there is no non-existence in itself

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but the existence of the object that envisions the absence of things as if nothingness comes to the world only by the way of man.)1(

Capter one: The sources of philosophical thought for the concepts of existence and non- existence in the philosophy of Martin Heidegger The first requirement: a biography of Martin Heidegger and some of his books First: his biography: A German philosopher is considered among the widely circulated the main representative of existentialism, although he himself rejected this designation. He was born in 1889, not far from Freiburg, in which he later studied philosophy at the hands of his teacher Husserl. In Husserl's annual book, Heidegger's main work appeared for the first time in 1927 and he bears dedication. To Husserl and this book is "existence and time" and when Hitler took power in 1933 he accepted the position of the President of Freiburg University and welcomed Hitler's assumption of power as the dawn of a new era and praised the abolition of academic freedom (he published his opening speech on his conception of the German University under the title "The struggle of German universities" He amputated every relationship he had with Husserl because he was Jewish.)2( Martin Heidegger was born in the village of Messersch in the southwestern region of Baden in Germany in the year 1889 and studied at the University of Friborg in Breisgau and received 1 of Hasrle (1859-1938), founder of the philosophy of the phenomena underlying existentialism and in 1914 he received his first doctorate with a thesis on “Theory of Judgment in Trends Psychology "He was appointed as a teaching assistant at that university, then at that university, and in the year 1916 he published his second doctoral thesis (Ph.D. qualification to teach at the university) on the theory of sayings and meaning at Dunes Ascott and then in 1923 he was appointed professor at the University of Marburg and began working in preparation for writing the principal" Presence and Time "and the first part of it was published in the year 1927 He has not yet been issued a second part ,and Haserel was referred to retirement in 1929 as a professor in Friborg, and he recommended that Heidegger be appointed as his successor and appointed in 1929. On this occasion, Hasrel's students presented to their teacher a memorial travel in which Heidegger researched "What is the reason" in the title "You and the problem after" Nature "and offered an opinion in which I was after nature a new and original presentation that departs from historical truth as much as it expresses the opinion of Heidegger himself and for this was attacked by supporters of Kent, led by Ernst Kasir R. )1( Martin Heidegger is one of the most important German philosophers who were interested in reading the Western metaphysical heritage in order to build a new metaphysics as it appears in his multiple, varied and different metaphysical writings such as: (Existence and Time) (1927) and (Kant and the Problem of Metaphysics) (1929) and (in what it is The reason) (1929) and (What is metaphysics?) (1930 A.D.), (The basic concepts of metaphysics) (1930-29 AD) and (The end of metaphysics and poetry) (1945-41 AD) However, his most important books expressing Martin Heidegger's philosophy clearly and accurately they are the books: (time and existence) and (Introduction to metaphysics).)2( Heidegger is a very original thinker, and this is why the question about others being affected by him is of great importance, and we find that among those who influenced him besides Haserel to Deltai who was affected by it from various aspects as well, the axes of his idea are

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clearly inspired by Kierkegaard and he adds to this all a strong knowledge of senior Philosophers of the West are from Greece, as long as there is Aristotle, whom he often refers to and interprets in a very personal way. Heidegger devoted a study to what made noise when it was published and it is a book and the problem of metaphysics (1929 AD) and a few philosophers are more difficult to understand than Heidegger and the difficulty of understanding it does not come from shortcomings in Language or from a lack of the logical structure of ideas, Heidegger always goes in his presentation on a regular basis, very regular, but his ambiguity comes from the unfamiliar and even strange terms that he invented in order to express his concepts, and even the strange that Heidegger invented in order to express his concepts and he has examined these terms as a source For multiple colors of misnderstanding and a reason to undercut Heidegger's philosophy, especially in logical poses (3).

Heidegger says of himself in his translation of his life attached to a letter in 1914: “Theory of Judgment in the Psychological Doctrine“ ”I entered high school in Constance from 1903 to 1906 and from the year before the final year I entered Bertold High School in Freiburg - in Priestgau until the final exam and in the first semester I attended the lessons of theology and philosophy and starting in the year 1911 especially I followed the lessons of philosophy, mathematics and natural sciences and in the last semester I also followed the lessons of history " and began studying for high school in 1903 at Constance High School and continued his theological education until 1919 where he was an internal student and in the year 1923 he was appointed as a professor without a chair of philosophy at Mariurg University At the invitation of the former director of the university and with the support of the university council and upon the request of all professors, Heidegger agreed to nominate himself for the position of director However, as soon as Hitler took power in 1933 , a dispute occurred with the authorities due to Heidegger's refusal to separate two of the deans known for their hostility to the Nazis, and after that he submitted his resignation and accepted, but he remained the target of harassment by the authorities, so the secret police were writing organized reports on what was going on in his lectures and lessons He was prevented from reprinting Kant (Ket and the problem of metaphysics) and attending the Philosophy Conference held in Paris in 1937 and spent the rest of his life in his mountain house in Tutnaberg until he died on May 26 1976 ,in Muskarsh, his hometown. )1( .

Second: His most important books: The book of Being and Time is considered one of the most important books of Heidegger, the last of which was published in 1926, and which is considered the gospel of contemporary existential philosophy. Since its release, the role of the new Kantianism in Germany has declined and occupied the most influential ecumenical echo in Europe. This book dealt with the heritage of the question of existence and then commented on it and then showed transcendence For the classical approach, as for his other works, he is well-known: a lecture entitled "Harmonieu's ontology, which was published in part 63 of the full edition of Heidegger's work published in Klostermann ,which was presented hourly every week in the summer of 1923 Freiburg. In 1930 our philosopher gave his lecture" The Essence of Truth "in Marburg and Freiburg. truth and meaning and how borrowing to them back to the philosophy of Aristotle and before )2 and His Other: in what the truth 1930 contributions in philosophy (in

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the kingdom )1938-1936( and the message in the human 1946 Hymn Holderln Esther 1942 questions concerning the technology 1949 identity. )1( The second requirement: the problem of existence and its method At Martin Heidegger Heidegger emphasizes from his first page in his book Existence and Time his aspiration to address the problem of the meaning of existence from its existential basis and then to begin to define the meaning of this very issue. Human existence or rather towards a theory of existence in general this philosophy Heidegger wants to call existential e instead of existentielleThe existential philosophy name Villaim in the eyes of Heidegger on the contrary, the doctrine of Whispers , which refuses categorically to recognize that the analysis of the presence in kind can lead to a theory of public presence and see what he wrote Heidegger in a letter sent to the French Society of Philosophy at the age of 1937 published in October November 1937 "I must say again that my philosophical tendencies, despite my interest in existence and time in individual existence and with great composure, cannot be subsumed under the philosophy of individual existence, but this error in interpretation may be difficult to exclude now, because the problem that concerns me is not the existence of man, but being in a group and where it is. )2( . The analysis that distinguishes the book of existence and time is the existing analysis of the human as Heidegger believed that this the analysis of the human asset is a road leading to an understanding of existence itself used in its analysis of the human existing curriculum Alphenomno Logie , trying to use it to return to direct data experience and describes these data as show itself In its first, initial, early detection, and the use of the phenomenological approach in analyzing the human being, the human being is born in a world of transient interests and discovers himself in his commitment to scientific and personal projects and his immersion in it. It should not confuse Heidegger's concept of the world which is an existential concept. Or connected from spatial points, Heidegger saw that Descartes’s concept of the world as an extended essence includes falsification of the world as a given from the data of direct experience, because the world is neither the extended substance nor the spatial container in which a person is placed, but the world is an area of human interest that is not separated from this interest so A world without a human being. )3( Heidegger's explanation of phenomenology went the same way that he did in his writings I mean that he resorted to the linguistic derivations of the word derived from two Greek words :logos phainomenon And the Greek passage phainomenon The turn is derived from the Greek verb pheineinIn other words, it appears or comes to light, and it is an action that we can trace its roots to the root of Hindu-European... pha That which is related to the ideas of light and clarity, the phenomenon is what appears or appears to the light, and Heidegger does not deny that there are more things than meets the eye. If you will, there are all kinds of possibilities of disappearance and distortion, and the truth must be extracted from the phenomena, but it is clear in his rejection of the idea that it can be behind the phenomena there is something in itself that cannot be reached at all. All that we can know is the phenomena, in a way that manifests itself in itself )1(. The researcher in existence must ask: Who am I ?Am I the researcher in existence ?Yes, I am not the one who exists, yet I am nonetheless present and participate in existence and nothing Outside of me, I put it as a topic of my research as the (girls ’world) does with the (tree) in which he searches, because I am a phenomenon of existence that he cannot forget that

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he is also a presence and that he is included in existence and on that: the question about existence is a kind of presence of the questioner at the same time Thus: The analysis of (existence) is generally required by the analysis of (the existing) and that we cannot separate the existence from the existing in the course of the research, even if the entity is devoid of meaning: that the existing analysis is concerned with the individual existence as (an individual) and existential analysis is concerned with successive conditions which may be called (Ego) This (Ego) makes a person live as people live in work, thinking and appreciating things, and this eliminates (his individuality), i.e.: His rightful existence becomes a tool among tools and thus (falls) Man and why fall ? Because he escapes from himself and from nothingness, what is this nothingness ?Can we recognize it ?Heidegger says: How can we realize nothingness and non-lack or not, this is a contradiction, that we describe nothingness because the description is positive, so how do we describe the affirmative, what is pure negation .)2( Indeed That Heidegger, when he took upon Western metaphysics her preoccupation with the existence alone, was not intended in any sense to deny the search in the existing with what is present as a way to search in existence, but rather he refuses to consider the research in the existent as the only purpose of philosophical research so that it never exceeds it to The search for existence and evidence for this is that Heidegger confirms in more than one place that "existence every time is the existence of the existing ,"but he sees that this path is reliable, but if all the assets are what exist and exist and appear in the light of existence, can all the assets be Are we being exposed to this presence to the same degree, or is it from the assets that the presence of it is more clear than the other assets of course, there is a certain exist that has the nature of its existence to reveal more clearly than all other assets about existence that it is that which has the ability to ask about existence or rather it has the ability to ask about its existence itself because existence is in fact its existence and accordingly the presence itself belongs to us because it lives in us This means that the original in us is present without all other assets, and this is the asset that each of us has and who has, without all other assets, the possibility of the questioning being, that is, the human being. )1( . And when Heidegger is that existentialism is existential, that is, it can always transcend the phenomenon to its existence, but the transition from the individual subject to the essence is a transfer from the homogeneous to the homogeneous )2 that Husserl's philosophy considered, like every previous philosophy, that the subject of philosophy is subjective and Heidegger believes that this subjectivity she had begun to enter into phenominology clearly from the Husserl lecture he gave in Paris in 1929 and has been accompanying his spirit in a sweeping manner in all his philosophical research and trying to bring the two philosophies of Husserl and Hegel to the view that the philosophy of each of them was directed to the same things and considered that the curriculum belongs to the topic, even though it Both approaches are as different as possible, but the topic - the subject of philosophy as it is and what it should conceive is the same thing even though they get to know it differently .Heidegger summarizes this approximation between them until Hegel and Husserl did not ask either of them like every metaphysics about being what is the existence does not deny that phenominology was credited with arousing contemporary interest in ontology, but at the same time it admits that Husserl did not realize the extent of ontology as he admits that he himself knew the question about alo Jude is enlightened by the phenomenological trend, but he admits at the same time that the era of phenomenological philosophy has passed and that it is already progressing as a

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past thing that is historically recorded alongside other trends of philosophy. So what is left of phenology ?It is a possibility to think that Heidegger says, "Only phenomenology remains in its specificity is not a trend. Phenomenology as a title is hidden in favor of" the subject of thinking which is clearly kept secret. So how is the path that satisfies Heidegger begins with a traditional beginning with an analysis of the basic ontological characteristics of the human existence )3(

Heidegger believes that the term" loggia "in the term Phenomenology comes from the Greek verblegein What is in Heidegger's understanding of extracting the existing from the darkness is that there are many phenomena that either have not yet been discovered or are still hidden and thus the Phenomenology plays with Heidegger the role of the science of interpretation, which Heidegger derived from the Deltaiian philosophy as it studies Being in order to explain its composition and composition and thus becomes Philosophy is a general anthropological, ontological theory that results from an interpretation of what is there, and as an analysis of being, it establishes the end of the line between all other philosophical questions to the place from which it follows and ends, but Heidegger did not go beyond the presentation of his philosophy the level of analysis "that is there" that was supposed to establish a theory General ontology based on the foundations of this analysis. )1( The third requirement: the meaning of existence by Martin Heidegger: the question of the nature of the vessels and the composition of existence It is important to define the meaning that Heidegger makes for the two words of existence and being, as it distinguishes between them and puts them in front of one another. The object indicates the existence of the verb that is placed outside each plausibility in a state of total indefinite and from this aspect we can bring it closer to the primary substance prima According to the Escalists, with a major difference ,which is that the raw material does not exist in this case of absolute identification, unlike the raw source at Heidegger, and when we are about to place it in exchange for the immediate existence by specifying that it makes this present and gives it a result of this reasonableness and truth and in his book (on what the basis is) Heidegger: The world as constituted by the vessels is the one who determines the placebo and makes it an object by merging it into a whole.totalite It is important to warn that Heidegger does not say, "Existence precedes essence as expressed by Jean-Paul Sartre. Rather, he says that he has the first place in relation to essence. As for Sartre, the matter is the opposite. Existence as absolute freedom is not only because we exist but because we exist. This particular existence or that precedes the essence of what this really is, at least in theory, since Sartre is soon to resort to what (the desire to be) is to define existence essentially, and therefore it is a preconceived essence and the reality is that the word existence does not have exactly one meaning when Both Heidegger and Sartre are, at Heidegger's, a clear indication of the type of the existence of the vessels, I mean the human being in that his presence has put the question for him, and in exchange for this Heidegger uses the wordExistentia To refer to every presence present in the world in that it is given as for the word the existence At Sartre it simultaneously includes my word Existenz(The Mahoist presence) is defined as merely a presence that is really present in the world " .Thus we distinguish at Heidegger the following meanings of the word existence and being in relation to all the meaning of the German term that he denotes. )2(

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No one has succeeded, either in the level of metaphysics or science in providing a definition of what a person accepts, Heidegger who generally sees: that people understand under the concept of humanism the struggle of a person to become free and achieve his dignity, and then there are forms of different kinds of humanism as much as our understanding of freedom and the nature of man. Heidegger rejected all of this imperative to understand what a person is, so in what way does he understand it ?Heidegger believes that what a person is, or rather what he called the traditional language of metaphysics, what a person is founded in his outwardness that allows him to transcend himself and stand in the detection and care of existence, because Heidegger believes that "the human being is the custodian of existence" and because the human being is the only one who can come out and care for existence was It is essential that Heidegger analyze his existence states that reveal existence. )1( On the other hand, the vessels are always my own. I should not therefore perceive ontology as a state or a model of a type of existence, nor as an apparent aspect of a stable basis that lies under the current of change. The vessels are totally utterances and we cannot express them correctly without adding them to the personal conscience. : "I am" in any way I was or you and you and the ratio of the being that I am to his existence in the same proportion to his own potential and for this it must be said that the instant is its capabilities rather than it is said that it possesses its ability as a present thing that can come into action and that is why it has To choose only itself is placed between the original existence and the false existence and this latter existence is not a “less ”existence or a lower degree of being: it is an existence in the full sense of the meaning but it is completely different from the original being )2(. Heidegger believes that the asset, which we call a person, is distinguished from among all assets by being externally present, so if a human being exists like other assets, he is distinguished from other assets by being the only one that can meet other assets and open up to them and reveal the truth of their existence that aspires from Through it to the reality of existence and this ability to reveal and openness expresses a fundamental characteristic of human formation known as the Mahoist existence and when Heidegger says that: “What a person lies in his Mahoist existence” it means in reality that the existence of man is based on the Mahoist existence i.e. his presence there in the openness of existence And that the Mahi existence as a stand in the openness of existence is the human way of presence or the existence from which there is no existence to cease to exist as a human being )3( Heidegger affirms that the question of existence as a precondition for precisely all ontologies, but that it only opens to its potential only within the analysis of the Dizin, the basic anthology from which all other ontologies originate, but comes down, as Heidegger says within the existential analytic of the design, and despite the end of the methodology of the inomicology to devote A final decision on the right of the Dizayn to question, but it is not a matter of directing to a person with the intention of praising his centralization and pointing his authority over the assets, knowing and actually, and deducing his eligibility by asking about existence accordingly, as it announces the hermeneutics from existence and time to sever the relationship with the problem of subjectivity and undermining the human tendency adopted by it related to permission to issue The encounter with the design in the latter’s ability to define ontology or the structure of the question, the question of existence, with the result that it turns into an analysis of the design that is established within the phenomenology of the question, with what is the definition of the function, intent, and causes of this relationship that Heidegger links

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between the question of existence and the being design that can only be built on a rule Phenomenological description of the design structures in which the meaning of existence is revealed Design and what it means to understand the design of existence. )1( If the Dizayn is the privileged object par excellence, then this would put all ontological interpretations at the test of hermino-level accountability for the design, but if the latter had not yet been exhausted to analyze them in order to serve as a test of previous interpretations that had exhausted all their capabilities, Heidegger undertakes two tasks that organize a stifling circular system: a continuity mission. Analytical design and the task of destroying the history of ontology or undermining traditional ontology. This is the return of the hermeneutics to metaphysics as a deconstructive return to the basic structure of the latter and the destruction of all the categories that follow their definitions.)2( We can suffice now to note that Heidegger seeks to avoid pure self-interpretation or the interpretation of his phrase that "What is the existence being DaseinLies in his existence, "as if it meant:" Man is the measure of all things."And this self-explanation is exactly that Sartre interpreted the term Heidegger, which took in his philosophy the image of" existence precedes what is. "We are not concerned here with the question of whether Sartre, as Heidegger went, misunderstood His most or not it was conceived to Sartre's presence ,which should be discussed in the same may be true that the presence when Sartre still retains as much of the traditional meaning than what we find in the Barnes Heidegger Vhazl provides a definition of the existence of Sartre Existeence However, it is: “the individual existence in kind here and now.” However, Sartre, like Heidegger, introduces his own terminology to clarify the distinctions and differences that are obscured by traditional terms. Sartre’s term of existence for himself is what corresponds to the term Heidegger .Dasein And also the term human existence Existence But the term Sartre "exists for its own sake Pour- soi He defines through the concepts of looting and freedom as what is "for himself" appears in existenceexist Or pop up emerges" To separate himself" from what he is in himself en-soi What is in itself has a existence, which is Mahoy essential As for "what is for the sake of itself" it is free to choose what it is: its existence is its freedom and yet its freedom - and here lies the paradox is also its lack of existence when Sartre is like Karkerd an internal contradiction in the existence and we can express this idea with Sartre by saying that Existentialism and freedom are inversely proportional )1( Thus, the reality of being alone is the only thing that should make us understand the question of being. This understanding is called Heidegger an existential understanding, and on the contrary, it calls the total of the structure of the assets to "existentialism" and the analysis of this way of existence is called "existential understanding", that existential understanding is An explanation of the ontological characteristics of the "being - there" and these characteristics Heidegger calls them "existential" properties, as opposed to the ontological characteristics of raw rigid existences, i.e. "non -existent human beings" and the categories, existential analysis is a basic anthology and forms the basis of all ontology and the basis of all sciences The only appropriate method for it is the methodology phenominology or the methodology of phenomena, but the intended phenomenon here is what manifests itself in itself, and so the phenomena are not appearances or delusions in the vulgar meaning of the word. )2(

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The second topic :Martin Heidegger's concept of existence and non-existence The first requirement: definition of existence and non-existence Martin Heidegger knows existence as the most visible in terms of himself and on his own, as he is shining and shining, whether or not we have seen him, meaning that he is still shining in his lights even if we only realize what is most visible to us, i.e. what is present every time that what exists only in Light of presence . )3( However, Martin Heidegger believes that existence is limited to man alone, but other issues are taken other than existence, for example, that animals live, mathematical issues and material tools remain and the manifestations of nature are manifested while he establishes that distinction between man and other elements on the human being an open presence from each side related With everything in life , whether that wills or not, this contact is made in a continuous movement of give and take, gathering in the present the hopes of the future and the experiences of the past, and then proceeding to achieve themselves .For this assessment, the human being has a project that exists from the past, possibilities that he did not choose and the future is bound by fate He must accept it, which is death .Existence is thus a temporal occurrence in which man finds that there is a distance between himself and himself he has to pass, but he is nevertheless certain that the imam of his attempt that death threatens him with annihilation and non-death, because death is not a fact that comes at the end of life and after a person realizes himself but is a fact It is almost inseparable from the act of existence, and as such, it ends life at any time without taking into account whether the person has achieved his message or has not yet been in the role of this investigation, but he will be abandoned with his non-existence at the heart of existence and its distraction For anxiety about that nothingness, which dyeing the presence exclusively and coloring it with alarm, he sees that all of this human being has a living feeling and an existential passion that confronts his truth from that he is a finite existence that can die and ends with annihilation, then he sees that this feeling alone is the one that transcends the individual to the level of true true existence after To extract it from the circle of false existence. )1( Heidegger is about to repeat the word existence on every line he writes, and it can be observed in general that he uses the word in its platonic, total meaning, i.e. the meaning of the existence of the existence without its meaning in Aristotle and he is the existing with what is present and the fact is that he goes on to speak about existence without a logical definition for him as the talk about existence In this Platonic method as a subject that assumes a previous existence on it which is the existence of existence and so on indefinitely as Franz Yrentano has rightly demonstrated, in addition to this he does not distinguish between the different meanings that use the word there or be in our daily phrases as they are sometimes a link as in our saying, for example“ :The sky is blue ” .Sometimes it refers to membership in a certain category. For example, we used to say: “Taha Hussein Adeeb” or “The Lion is a Desert Animal” to other uses that are symbolized by mathematical logic in terms of identity, inclusion, and membership in the category, along with the use of being on the one hand. As possible and necessary .... etc. and other cases that Heidegger did not announce to distinguish clearly before embarking on his ontological research . )2( Being is presence and giving and time and being and permanence and then existence means presence in the living world in time and space, i.e .: the presence of the self with others in the

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world in order to participate in the sharing of existential experiences living and self-perceived and objective and then existence is a being in existence in time and space through exposure and openness and liberation And lighting This presence is related to the task of thinking, philosophy, and attending consciousness, and therefore, the existence is something apparent to us and is revealed in the light of existence, and we can all seize it with both hands, touch it, feel it, and smell it, while the presence that is the light itself is blessed with invisibility and concealment that it never attends, and perhaps that is what prompted Heidegger at the beginning His philosophical life is to say that existence is every time the existence of the existing, and then the existence is not a specific, specific and personalized thing and it is not of temporal in anything except that in terms of being in presence it is determined by time and existence is a question but it is not from what is in something and time is also a question But it is not temporal and circumstantial in anything, hence the presence is the presence, manifestation, appearance, illumination, existence, spread, openness, liberation, and exposure after being hidden and disappeared .Behold, this means that existence is the appearance and presence in time through the existence of being and its exposure in the world after that being was not present and not manifested and not visible, i.e. they were hidden, hidden and veiled, i.e. the two appearances and appearances are the ones that control the entity of existence and determine its features, divisions, and characteristics. Thinking plays an important role in lighting the existence, freeing the being from the path of disappearance and concealment, and thus the existence is tender, exposed, and open in the Kenyan time. )1(. However, being, according to Heidegger, is not God, nor is the origin of the world as he went to the belief as it is not human existence, despite the closeness that it is to everything that exists. Existence is what makes every existent exist ,yet it does not coincide with any of these assets, not even with the idea Existentially, existence is neither the existing, nor is it present among the assets, yet it is not a paradox of these assets, but rather it is inherent to them, inseparable from them, as they have an identity relationship, and despite this relationship that binds them, they are completely different from each other, which he calls Heidegger. Ontological difference "In this regard, Heidegger distinguishes between the field of ontology and the field of existent or attic where the ontology relates to what makes the existing there while containing the existing ontology as given here. We find Heidegger stresses that there is no room for a list of metaphysics to absorb this difference between being and what exists and is greater Evidence of this is the status of classic metaphysics.)2( Existentialism, then, when Heidegger is concerned with existence in general, but existentialism denies: that the analysis of physical existence can lead to the theory of existence, and from here: existential Heidegger did not mean the individual existence, but the existence in general is a viewpoint in all of it, and it is well understood ,and in this it does not violate the axis of existentialism by its liberation. From the idea of the individual to the whole concept, and he thus violated others.)3( As for non-existence at Heidegger, he does not stand in the way of his existence, but nothingness is related to existence itself. He is part of existence in his being and determination. He considers Heidegger a condition for achieving existence or its exposure, and not anxiety is what creates nothingness but rather only warns the person of his existence, that is: the existence of nothingness , )1[though it faced Heidegger while working to move the focus away from the basic question being to head him to the more fundamental question which existence itself

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must have to include the role of nothingness and most noticeable is that nowhere is no longer linked to bilateral with presence as “The other” is for him, but rather in the case of “either such (which means the presence and absence of another) or such (which means not being the first thing and not the other)” and that the matter is closer to “or” than being “either” as Heidegger says it is easier through Our indifference to "or " this indifference is what elevates the existence of "non-being" to a higher degree of existence - primitive non-existence as Heidegger calls it - but the notion of "non-existence" as existence seems to be as empty as the ancient Greek argument that non-existence is indeed a type of What we need is a means that enables us to unite completely and reciprocally between being and existence subjecting both concepts to a higher level of nothingness - which Heidegger considered the key to unlocking the higher level of metaphysical reality. )2( Heidegger was limited to this idea of nothingness as the ultimate endowment and his idea is the first impetus for metaphysical research and it is good for us to start from the beginning and ask: What is nothing ?Even if we answered this question, we tried to answer the other question it contained, which is: Why was there an existence here and not a lack ?As for nothingness in terms of what it is, the error in its understanding has arisen so far from the conceptualisation of nothingness as a spatial conception that the emptiness is a framework or a current crime in which existence enters, and it is filled with it or an empty place occupied by existence or a state of non-determination and susceptibility to each identification that comes to the image that gives it Ta Lena shall lie where, and what he did Heidegger for the idea of nothingness is no different to the idea of nothingness and what do you totally for the idea of time: Rather than I say that something or is generally pasted next to the existing to speak or something comes to itself is credited to him said that " Nothing is the condition that makes it possible for the present to appear in what is present in relation to the vessels, as I have said completely, that time is a precursor condition that makes successive phenomena compliant. )3 It seems clear Ostkhadd a m Heidegger word nothingness , and especially in his lectures about metaphysics as if the nothingness topic or name despite what it entails many logical problems caused by the use of everyday language vague and so inaccurate or use the same college one sense in the scientific and normal areas together Without distinction or giving emotional shipments to words you cannot tolerate, or in a totally different meaning, from its familiar meaning in heritage at a time when a new word could have been carved for him ... etc. )1(. In existential philosophy, nothingness is not seen as a lack of existence, but rather as related to existence in a relationship: when he explores that nothingness in terms of a feeling is a loophole for existence and when Heidegger that existence is revealed as presence and absence together and exposure and concealment together, and when Sartre that non-existence But it “chases existence )2( ”In fact , the question related to “nothingness” and the thought it raises and basic experience with “nothingness” all of these things have all occurred in such a way that thinking will be compelled to think of “there” as a component of the design and this is the task that he took Hedger undertakes to consciously walk forever a different path from the path taken by the metaphysical question regarding the existence of the foundations and the prevailing metaphysics language, so this question occupied his entire life. )3( It can be said in general: from nothingness every being comes from where he is and he could have said to health: “Nothing is present” but he says in order to avoid

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this contradictory phrase ,he says: “Nothing is being exhausted,” an expression that many mocked especially the logical positives, then the question is then: what should it mean: "nothingness ?"The answer is distant: whereby the person who is rigidly rudimentary becomes the one who becomes, and is extracted from nothingness at the hands of the “one who is there” and that this process is based on what the “one who is present” gives him on the other hand. Chaos "absolutely irrational" The "existing - there" in relation to nothingness is the "natural light" that gives the person with intention and meaning. If this interpretation is correct, then Heidegger's philosophy in the direction of the doctrine of "innerization" can be interpreted in an extreme way in which all meaning depends on There is and is issued from it, but Heidegger himself strongly rejected this interpretation ,even though it is acceptable and widespread among the interpreters. In any case, we should not interpret Heidegger's philosophy in a subjective direction, as Heidegger clearly states that the world is the origin of both subjectivity and objectivity.)4( And j remains the meaning of existence problem that capture the attention of Heidegger and continue Msthozh upon this problem , which remains burning is not a problem for the existence of public sex is not a problem as well as human distinguished primarily from other assets it is a problem considering the presence in generality and where he also. )1( The second requirement :First: the divisions of existence Martin Heidegger has been concerned with the idea of human existence by exploring its presence and presence in the world alongside others and stopping at the meaning that man is present, that is: how does man exist in the world and time ?In this way Heidegger establishes a new ontology related to human existence in his book (Existence and Time) and he used the phenomenological approach in his deduction of human existence and clarified it by defining its characteristics in time and space. Hence, when Heidegger is divided into two types as follows: First: An authentic presence that is anxious to search for itself and its truth. Second: An authentic existence that escapes from anxiety with daily chatter, entertainment and confusion. Hence, the authentic existence is what gives life meaning .)2( The human being always understands himself through his presence, i.e. through his own capabilities to be himself or not to have this possibility either he has chosen it himself or has intercourse with him or originated in his shadow and for this he himself is the one who decides the method of his presence whether In that, whether he chose him or his inferiority from his hands, then the choice may be made in a way that enables him to reach himself and realize his potentials and may be done in another way so that the choice dictates him and lives as "people" lead a false life that is not authentic and because the uniqueness of the designers or the human existence or its advantage lies In that his presence manifests itself in "being", but is realized in it, meaning that every being exists in this way, but is interested in everything before his own existence, and not in any other way of existence in general: "And since the human being is according to its nature is its capabilities, then this present in His presence can "choose" himself to win or lose it, or he can in a more accurate sense never gain it or only gain it on the surface, and he will not have lost himself or not yet acquired it except because, according to what he is, it can be in relation to himself that is inherent or related to his own existence and for this reason The case of Alu The existence of what we describe as originality and lack of originality is based on the determination of human existence in general through "special existence. )3(

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Heidegger does not want to impart an ethical character to this distinction. However, it appears that ethical appreciation is included in the conflict between the original existence and the false existence with the presence of that defect, which is the lack of justification as a result of the absence of the standard that establishes it and from the point of view of the analysis, then what does the original existence outperform False existence ?Or why do we call the one “authentic and the other” false ” and Sartre directs in his book (Existence and Nothing, pp. 651-652) this same criticism and adds another criticism that goes further than that, saying :In existential psychoanalysis we should not stop except about what cannot be restored In front of the original project, which exists in a way that appears to be the goal that the project aims to be the "existence" of the vessel itself, however, the classification to the "authentic" and "false" project is certainly not an irreversible classification to something else, as Heidegger evaluates on the basis of the position that The self takes it from its own moon, from which it sometimes escapes with anxiety (false existence) and sometimes by accepting it absolutely (authentic existence), but who does not see that this is explained by a reality that clings to life, and so there is no escape before death nor the decisive decision can be from the basic projects, but rather on On the contrary, we can only understand it on the basis of an authentic project )1( In daily life, the vessels live in a false manner in general, they are holed up behind the words, they are nurtured by the love of reconnaissance, and they practice moral participation, so they see themselves in the image of the things you see, and the world becomes a distorted image of reality. Rather than sticking to the world, understanding jumps up beyond the situation and for its fear of understanding the world in front of it and to spread reassurance in Himself, it creates a new world for itself, as well as afflicts falsity in the field of meeting others, so that others are not the ones who compose part of my concern, but a copy of my self, “I am another.” His original presence is shattered in favor of equal compliance between people and death. It becomes just an idea that concerns each one and does not mean anyone at the same time. One and what is the correct existence is the response to the call of the conscience that says I am guilty and not meant by the right or the false when they call here on the existence any moral evaluation and because the false existence has its language and its own law that it is not just an appearance of the existence but it is a real dimension of the existence and the person always lives in the intersection of the false with the right and concerns Everyday hides its primary concern because the reason for the falsehood is due to the fact that the present world in the vessels is the daily life of the world of “people”, meaning that it is a world of undiagnosed beings that dissolve in What is the possibility of real existence? The existence of the individual self or the ego. In “people”, the vessels relinquish their identity from being single, single, and weaving alone .)2( What is the false existence when Heidegger is, then, that being in which the self tends to integrate with people and indulge in the group and depend in the arms of others hoping to evade their freedom and shirk its responsibility and get rid of its feeling of anxiety, whereas the right presence is on the contrary that is a presence in which the self feels harsh Herself is responsible for herself and that he has abandoned between her and her freedom so she takes upon her alone the responsibility of her existence and thus summarizes the philosophy of Heidegger that a person is incomplete and seeks with time to achieve himself through a true presence that reaches him through anxiety and this anxiety consists of his sense of inactivity that is before him and constantly threatens him At any moment by annihilating his existence, which fills his

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being during the struggle of life that he will never be able to live to a time when he achieves his existence, from what fills his being during the struggle of life, that he will never be able to live to a time when he attains his full existence and brings him to the level of perfection, and if the human being is in His truth is a shared existence, as long as he is not indispensable to him from others, because his feeling, which is the basis of this existence, can only be related to a topic directed towards something that indicates that emptying this feeling from a subject related to it or something that is directed to it takes away the feeling of Meaning it becomes nothingness. )1( Second: The concepts necessary for existence (the essentials of existence) The German philosopher Martin Heidegger has been interested in criticizing, undermining, and demolishing Western metaphysics in order to establish the ontology of existence. He took care of the reality of being through analyzing the existence of man and his complex and complex philosophy is based on three main components: anxiety, alienation, death and his philosophy is based on two main ideas: existence (life Man) and non-death (human death). Therefore, a person must always be concerned about his fate, as long as the end of his existence is related to death and death. Heidegger's goal was to remove Western philosophy from the questions of theology, metaphysics, metaphysics, preoccupation with ontology, questions of existence, and being within a philosophical and existential view, and thus it influenced Heidegger's philosophy in a way It is clear in existential philosophy, deconstructive philosophy, philosophies of difference (Jill Dullows), and postmodern philosophies ,and this cannot be denied in any way, and therefore Martin Heidegger's philosophy of existence came to a set of principles and main ingredients that we can supply some of them as follows: )2(

First :nothingness: In the opening lecture that Heidegger gave in the celebration hall of the University of Friborg in Brescau on July ,1929 ,24 on the occasion of his appointment as a professor at that university, they created Hasrell. In this lecture, Heidegger examines the question about existence, starting with the position of altitude and its relationship to existence and this way of putting the question among other possible methods It is necessary and the question about the lack of it in it is taken as a source of anxiety as the primary emotion, but anxiety is only one of the basic foundations and not the only basic emotion, so it is an outrageous error, then in the interpretation that we talk about a philosophy in anxiety and it is more obscene than that we discover a nihilism tendency because research is limited to nothing in order to realize awareness Existence The reason that Heidegger chose the idea of nothingness is looking for what is after nature is that he saw that research in nothingness necessarily leads and includes at the same time the search in existence and he saw that anxiety is the conscience or the basic emotional state that reveals nothingness and concluded that nothingness is The basis for dispossession then is the inevitability of existence, and that nothingness is an element within a basis in the composition of existence and not something added or just an exile perception of the meaning of existence. ]1[. Heidegger's major book " ,Existence and Time ," which he wrote in 1927 and by general agreement among researchers, is the greatest analysis of human existence that appeared in existential philosophy throughout this entire movement and it is possible to look at his focus in this book on topics such as :worry ,anxiety, sin, and ending, And before all of them ,death :as

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a sign of Heidegger's tendency towards a color of nihilism, but Heidegger is like Esperes does not end with nihilism. He decides verbally that the" nothingness "he writes about, even though it is not something, is precisely" existence "that says: This other, which differs completely“ from all entities, is money that has no entity or not, but this nonexistence is essentially present ”.Thus the door opens up to Heidegger's last philosophy, which is a semi- mystical and semi-poetic meditation, but it is nonetheless philosophical in existence, thought, and language.)2( Non-existence, then, is within the formation of existence and the awakening of metaphysical thinking begins with the effect of nothingness, because when it was in the essence of existence, the assets seem to us and have the character of strangeness, so the question of non-being puts us into question that the ego can not be related to the present unless it precedes itself within the nothingness and the height of the existing date ( which takes the historical character) in what the immediate and the height itself is metaphysics particular suggesting that metaphysics intervention in human nature and this is not the meaning that the question of nothingness is the only issue in metaphysics when Heidegger nor the philosophy of philosophy not but this is a matter of the touch of Il numerous We can start with metaphysical research, and the anxiety that it reveals is an existential state among many emotional states of existence. )3 Nothingness is not only a logical saying, but it is also an inherently existential (anthropological) saying: no negation is the basis of nothingness but rather the existential (existential) that establishes the negation4 , ) and Heidegger has sought to give realism nothingness and states that when we speak of nothingness we are in The reality is we talk about existence, because existence is difficult to visualize and define, and therefore what we see in nothingness is existence and gives Heidegger to non-existence many positive qualities, but he sees that when we want to define it, we do not say anything or cancel its existence and sees "that existence comes out from the belly of nothingness and existence and nothingness has something One and man are not able to dive into his own nature and cannot ask metaphysical questions unless he has the ability to face nothingness. "In any case, the issue of nothingness is one of the old issues on the table of philosophical research. Opinions differed regarding what relates to issues surrounding nothingness. Parmenides insists ,for example , that a person cannot know what does not exist, and Gorgias states that if nothing does not exist, existence also will not be present and Plato speaks of what appears to be something, but it is not something and Aristotle holds various rulings .He describes several descriptions ,and Heidegger sees the interconnection between a human being asking about the existence of things instead of being non-existent, and the necessity to talk about nothingness, and because saying that nothing does not exist, how can we be able to talk about it" ?From here, Heidegger says that the thing that is lacking is from the first was not, and this is the only way that allows us to talk about nothingness, and if nothingness is not present, then the existence itself will not be confused with a word about it, the lack of existence in the level of existence and its status and the existence of man is related to being because it has removed itself from Circle of nothingness. ])1( Second : Anxiety as revealing existence: Translate term angst German toanxiety Sometimes it translates to dread As Werns Brock does, for example, in his book Existence and Being And it translates in Arabic to " anxiety, fear, psychological confinement " and says Burns Brock " : Kierkegaard is the one who

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introduced the concept of anxietyangst In modern philosophical debate, Kierkegaard and Heidegger distinguish between this concept and fear fear Because fear is fear of a specific thing ” .Kierkegaard says “: Anxiety is the truth of freedom as a possibility before this possibility becomes a reality” .The subject of anxiety is “ nothingness ” and the historical dictionary of Heidegger's philosophy attributes anxiety to the original existence. As for fear, to the non-authentic existence and anxiety lies in Confronting death. )2 And in anxiety is a slippage of the entire existence, and accordingly we ourselves - the existing people - feel that we are sliding in the middle of the existing with the existing at the same time, and for this reason I am not " you " or " I " who takes anxiety with its suffocation, but we feel it as such and there is no tremor except For the pure utterance" which is attained for its presence in the anxiety that does not allow it to relate to anything, and in anxiety we are encouraged to say because the whole thing has slipped and we have surrounded anxiety on every side and every phrase uttered by the action of existence is silent in his presence and if it is true that we try often when it strikes us Restricting anxiety is to fill the void of silence with a pure saying on its faces. This is also not a testimony to the presence of “ nothingness ” .However, anxiety extinguishes the veil of nothingness. This is what the person himself confirms when anxiety subsides and the insight that has been carrying the annoying memory of the anxiety experience we find ourselves driven to To say that this that we worried about “ him ” and “ for his sake ” was not “ in fact ” anything, and in fact, the lack of itself in what it was was there and with this basic experience of anxiety we would have met “ this occurrence ” in which the time is fulfilled : and in this experience Lift up I worry about it. ) ]1[ I saw Heidegger anxiety what the presence Our presence in the world is essentially a concern, lasting for ourselves the tendency towards others who are all of concern is in the final analysis ,concern for the existence and from this point develops Heidegger in existence and time analysis phenomenology human existence betrays a profound force but it does not follow in this direction it was supposed to be a second part of the book : the time and existence but has never written, it is possible to consider it included sporadically in his next author. )2 However , Jean-Paul Sartre did not care about depression and anxiety and did not allocate a large portion of his time and thinking to it because anxiety is the source of nothingness and coming from nothingness in his view and referring to it is an idea that does not cause concern because it is less inferior and anxious than the sins, sins and sins committed by those who believe in God and the last day, but the question What imposes itself here urgently is : What are the standards that it adopts to judge the integrity of its choice, as existential philosophy does not put you in front of a higher authority as it does not specify in advance certain standards without others, so what is important is that what one chooses is in his view is good, truth and beautiful and this choice is proportional to The factor of time is that it retains instantaneous value and may change that because we are required to have the choice of permanence and active transformation because the characteristic of existence may be the characteristic of stone or inanimate, then an existential person must clearly realize the difference between being a thing and being there then the stone may be but it is an act and action that the transition itself from Place to action, i.e. the transition from a previous state to a new state that was in the realm of the place before its realization and actual existence, for a person exists because he is in a permanent transition from place to action and because he is the source of this transition. ) 3

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Anxiety inherent not really practiced by our own initiative but it is moments of emotional rare it is that allows an existing stand in zilch any perception nothingness, and nothingness when Heidegger , who stand in front of him and imagine a moment of existence is no different from nothingness inherent concern is that allows exists to deny existing in a group and Then it allows him to stand in the presence of nothing, and although nothing is not present and does not exist, but thinking about it results from our feeling of anxiety about him and not being a thing that exists alongside existence as it attracts us to him but rather pushes us and alienates us from it , and we cite an example in the event that a person falls into a situation that he must choose One of the possible options will be anxiety first, then he chooses and goes with Heidegger and with him the majority of existential philosophers that knowledge of truth is not acquired by reason but rather is the product of friction with reality and dealing with it and this dealing is done through anxiety and by anxiety as a feeling that a person understands that he is deficient and his perceptions are specific and therefore he is a weak relative relative being destined to walk to death Therefore, anxiety occupies an important place in Heidegger's philosophy, it is a rare feeling that the ego possesses and through it the realization of what it is and reaches its time and it is what allows them to be exposed to the other, and it also helps them to realize the nothingness and reminds With her fate, which is the direction of death . ])1( Third : Freedom : Heidegger asserts, in his usual manner that is not without prematurely deciding that what the truth is is freedom and the meaning of this is that openness is based only on freedom, but on the other hand we will not understand the meaning of freedom until we turn our eyes to the nature of man so that we find ourselves in the " field in which the truth is revealed from itself " and attend the same presence inherent in this refrain role to refrain inference Vmaheh the truth will not be the result of proof is not the fruit of the development if the philosopher to loose way " , Spiral " arrange something anything , it does so in order to pave the way for the experience of truth and promises to see her, and the original of the fact that the light of the meaning can be interpreted Freedom is that it is " leaving the existing - there is " and" the gift of the soul to the existing " in the same sense that we mean when we say about a person that he is giving himself to good, so freedom is what makes a person " give himself to the extrovert - and his openness " and he does not achieve the meaning of freedom i.e. he does not leave the existing There is - except if it is " exposed " to the being , and if we look at what freedom is in light of what the truth is, it is exposure to the asset in that it by its nature reveals itself or " reveals " and that is why a person who lacks freedom ( i.e. a person who is closed to himself does not He is unable to get out of it and to be close to others, and therefore by himself ( he does not have the ability to be exposed to this, i.e., there is not at all. )2( In fact , the compound accomplished by Sartre is under a minute dialectical movement between freedom and nothingness it begins with the idea of anxiety when Kirkjrd as a " roundabout " freedom and not fear falls to me of something happening outside of me , but the concern is rather " because I do not trust myself in the responses of actual private " There is a deep duplication of the meaning of freedom, hence the Sartre expression which implies a paradox which is that a person is doomed to be free, so freedom is not absolutely simple freedom, but rather freedom " that it raises and is constrained by nothingness" and in my practice of this freedom I tell anxiety and I can avoid anxiety By resorting to the established

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patterns of action or the usual criteria of value, but the price that I pay for that is falling into " bad faith or bad fold, but Sartre, like Kirkgrid and Heidegger, sees anxiety as something that should be borne out, not to escape. )1(. Thus ,according to Heidegger ,freedom is not something that a person owns and disposes of on his whims ,but the freedom that he possesses. It establishes his relationship with existence, and this relationship is the one that establishes history. History begins with existence or presence and existence begins with the existence that exits or is present, so the animal does not know anything about history and cannot it is a historical being and what is the reason ?Because it lacks the relationship that we have mentioned the asset because it does not open it does not object to e Nkchaffh )2( Falana when Heidegger highlights by freedom the more a person free March activities and became aware of the outside world ,this world which contains the ego and thus the closer the other is approaching the same and help his ego on openness And appearing clearly. )3( Fourth :committed the n Being in general and the human existence in particular are related to time that makes the existence of man and others possible and extends the time itself in the past, present and future, except that the one there is disturbed by the future, which conceals it with anxiety, death, anxiety, fall, alienation, alienation, absenteeism, and from here, the presence there is a historical present in the first place that lives the event and the situation In other words, it is possible to talk about human history as the event of the one who is in the world. In light of this existential analysis, Heidegger separates the theory of time and criticizes time, as in Aristotle, Kant and Hegel, and because Heidegger talks about a special time which is existential time about that extension that occurs openness in existence and because it is the real framework for the presence of Being Its presence and existence means that it is difficult to separate being from the time which means presence and existence.)4( And this hedgehog moment is not exactly like any other ,it is not exactly the Kirkkird moment .Heidegger admits that Kirkgrud saw with a very effective view the existential phenomenon of" the moment ," but he did not succeed in giving it an ontological and existential explanation, as he remained more deficient than needed in the colloquial idea of time, and it defines the moment starting from " Now " and " Eternal , " Heidegger says " ,If it is customary to refer to today's idea, it is the most contradictory phenomenon with the real moment, because it is at the moment that it is the existence there. The whole issue, as Jean Val notes, is knowing whether it is possible to unify these three sensations as he wants. " Heidegger " Can we, if we attain awareness of this triple dimension of the one who expresses the triple existence of time, to reach the combination of the future, present and past, as Nietzsche wanted the idea of eternal oud to find an equation of eternity and allow the existence designed in his opinion to make eternity from time, but we can ask what If the theory of determined existence does not include in the basis a flight in front of time, that is, is it when we conceive of birth and death not as limited events, but rather as two essential modalities of the vessels ?The matter is to exclude the time that Heidegger seems to have made the essence of human reality and death and birth and birth and death become not temporal in some way and time becomes just an illusion of the illusions of the immediate and then the only reality becomes true if this is the eternity of nothingness. )1(

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Because existence necessitates time as a component of its essence. If we exclude it from logic, we have excluded the application of this logic to real existence. Verification of existence is because determination is only possible through negativity and identification, and this is non- existence, then lack is a condition for affirmation and tension, then it arises from time. As for creation, because time is the origin of non-existence and non-existence, condition is time, origin of the condition of existence and existence here is the realization of the possibility and the achievement here is action. In fact, in it, finding in reality something that was possible but it was not a reality and in one word time is a creator or more precisely an actor in effecting the act of creation and a condition for its realization and as a final authorization or in other words the endowment and its source the time is a creator, and here we come to the crucial point that time is a fundamental factor in The formation of existence is seen from these aspects.)2( The truth is that existence and time are not understood without man because he is the existential and the temporal existent on the originality and they dwell in it without the human being because he is the existential and temporal existent on the originality and they dwell in it and dwell in them even though it is at the same time the gift of being in the span of time )3 and we note the agreement of Abdul Rahman Badawi to what Heidegger went to him in his judgment on Bergson’s analysis of time as “ an interpretation of time minus absolutely not definite in terms of existentialism ” .The reason for this is that Bergson’s misunderstanding of the ideas of possibility and non-existence, as he interpreted them as false ideas that have no basis in reality and that every interpretation of time does not It is based on these two ideas as real ideas to the highest existential degree, it must be corrupt and because time must be understood as a subconscious in existence and that it is the origin of annihilation and that the condition of moving to reality and Bergson portrayed it as high on existence and if he did not say that explicitly but put it to him In the rank of a god who is a creator of new things constantly leads to this saying as he did not realize it at all in terms of the origin of annihilation and absent from this basic aspect because he imagined that the fact that time is a creator is incompatible with being the origin of annihilation while Does Abdel-Rahman Badawi say exactly the opposite that he is a creator because he is the origin of fineness and annihilation )1( In any case, the time of Heidegger is “ human in nature ,” which is all interconnected in which the past is contemplated, no matter what the present and the future are, and it is not separate gnats, and as such, it is the extension that allows existence or gives its gift )2(.

The third requirement :Martin Heidegger's philosophy in the balance of cash Mustafa Ghalwash in the study ( Existentialism in Libra ) mentions his criticism of what Heidegger tried to prove with regard to the idea of non-existence with existence and how they affect both in the other and this is a contradiction and how he canceled the idea of the mind and its data and issues and recognizes the human being who wants it without reason as it then presents his philosophy to a person without reason as if he says To him : Take me in the absence of your mind and any thought, philosophy, science or civilization that gives up the mind is not worthy of consideration and hides in its entirety denies all religions know about the relationship of man to God and the relationship of God to the world and the relationship of man to the idea of commissioning and reason and also denies every metaphysical link and every belief Linked to the idea of prophecies and audios. )3(

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Critics unanimously agree that Heidegger’s short phrase in which his book opened existence and time by saying“ :The question of existence is today forgotten ”.It includes the central thesis of his philosophy and it is the announcement of the moment of the birth of a new philosophy that seeks to transfer the center of philosophical attention from a person with a mind, awareness, or Management to the existence that in its view became forgotten forgotten and to revive the basic philosophical question, and what is that question ?It is that which renews the question about the meaning of existence and shakes off the dust of oblivion and distracts the attention of the philosophy on the problem of the self and on the traditional questions of that problem :What can I know ?What should I do ?What can I hope for ?What is a human ?And that is until it is empty and cut into contemplation of the reality of existence. )4( Hence Morris Qorvis believes that " the problem that capture the attention of Heidegger and continue Msthozh it is a problem of existence and the meaning of existence and this problem remains burning is not a problem of public sex existence nor is it as well as the human problem distinguished primarily from other assets it is a problem of existence considering the generality and where is Likewise, Marjorie Green argues that Heidegger's works " unite them not as the subject of personal or psychological existence but rather the constant preoccupation and constant devotion to a deeper and more difficult subject in which we find personal existence externally deeper and clearer and this topic is the search in existence. ]1[ If Heidegger insists a lot that distinguishes his philosophy from every human tendency and not be described as humanism, this is a position that can understand its significance in the context of his call to transcend metaphysics, so it should not be forgotten that humanism in all its forms is a“ metaphysical view" ” In particular, it is a reflection " from the point of view of that modern form of metaphysics, which has become all centered around the human being and which has elevated man until he has made himself a self at the center of all relationships " and he wants " thought of existence " at Heidegger to lead us by calling for transcending metaphysics towards an intellectual world He says that he is completely devoid of all illusions, an intellectual world in which the foundations of the era of " great perceptions in the world " and the time of referrals to the motivating and organized principles of human action are collapsing. An intellectual scientist who has only increased listening and responding to the call of " reality of existence " is because the task of " basic thought " is to completely interrupt To contemplate that fact, will Heidegger really be completely free from the language of his metaphysical rhetoric and his " delusions " and will a return to existence yield something other than a reproduction of another form of thought of searching for origin and metaphysical spouses (2). And few philosophers are harder to understand than Heidegger and difficult to understand does not come lack of language or lack of logical structure of ideas , but comes from the ambiguity of the terms are unfamiliar and even strange not to mention recruiting German phrases vehicle complex has its own connotations and confusion of systematic and multiple approaches in his writings It oscillates between the phenomenological approach on the one hand and the interpretative approach on the other hand, and despite these criticisms, Heidegger remains a creative, renewed and original philosopher with distinction as long as I move with metaphysics from the existing question to the question of existence on the one hand and the

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foundations of an existential doctrine pioneering in contemporary Western philosophy on the other hand. )3(

Conclusion In light of the above, we can draw the following results: 1. The German philosopher Martin Heidegger (1889-1976), the founder of existentialism and thanks to him he became one of the largest contemporary philosophical doctrines, the philosopher who founded the general structure of existentialism and the pole who researched the concept of existence by re-establishing metaphysics to reveal the philosophy of existence and search for hidden selections in a way Hedjery built on his conceptions of existence to become the philosopher of existence and its essence. 2. Heidegger's enormous task by himself is to answer the question what is existence? Who is responsible for this existence? Begins with the question: Who is this being whose existence involves the question of his being himself? In order to distinguish and difficult to refer to this being whose existence involves accountability for its existence itself and its distinction, Heidegger puts his first new terminology to refer to this being in the sense of being - which is to avoid falling into psychological clutches and philosophical hints when using terms such as subject or ego, especially as they will become the same The concepts were deliberately sabotaged at a later time, and therefore, we find the tendency of English-speaking Heideggerians to keep the term untranslated. 3. Martin Heidegger's philosophy is not the philosophy of human existence but rather the philosophy of general existence and therefore we find that it refuses to name existentialism and is keen to call it ontology, that is, it studies the foundations of human existence in general and is not an expression of the characteristics of individual existence that are more important than being in the world and being With others and the continuing trend towards transcendence or contradiction. 4. Martin Heidegger's philosophy is very complex and complex. It is based on three pillars: anxiety, alienation, and death. It is a philosophy based on two central ideas: existence, "human life", and the absence of "death." In this duality, a person must be concerned about his fate, and because his inevitable end is death and this means that anxiety about existential control over a person is the meaning of the non-disclosure of "death." 5. Martin Heidegger's experience was a concern, which revealed that his lack was noticeably noticeable, which in turn revealed Heidegger about the meaning of existence anxiety Aisha Heidegger was associated with the notion of human anxiety being aware that he was doomed to failure by the end of death, which Nowhere is such an obvious difference between the two: in fear, a person can determine the object of his fear, which comes from a known danger. As for the anxiety in the form in which Martin Heidegger lived, his position and reasons are incomprehensible. ”It is vague. Heidegger’s concern is not the feeling of guilt after committing a sin as Kerkard did, but his source. The fear of nothingness and his destiny is existence. 6. Heidegger made clear with regard to his classification of existence that being with others is evident in the fact that the ego in the world lives between things and other

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things and possesses the capabilities and energies that enable him to link positive relations with the outside world and to share his presence with others, explaining that despite these communication capabilities that The individual possesses it in his existential relationship with the other, but this presence has two contradictory aspects, one negative and the other positive, according to the methods followed by the individual in his life where the positive side is a real method and its opposite represents the wrong way, the real existence, in Heidegger's saying, begins from the person has responsibilities, options, and the ability to make decisions with full awareness of the circumstances and circumstances surrounding him. 7. Although all researchers agree on Heidegger's ability to analyze human existence and his focus on topics such as anxiety, nihilism, and death, which reveal his propensity for nihilism, Heidegger does not belong to nihilism, but he orally decides that nothing he writes about is that although he is Not a thing, it exists precisely as he says: "This other entity, which is completely different from all entities, has no entity or no entity, but this non-existence exists fundamentally. 8. The difference of existence from that of Martin Heidegger and the two-way separation between the world and man is not correct. There is not one world and one man, but there is a person in the world. The character of a man is the presence in the world and all other assets other than man exist but he alone has the attribute of ugliness. Anxiety and panic of this being, the one who is there behaves about his own existence on different parts, and the basis of this way of being is being in the world, and the relationship between the two existences is not in place but is characterized by that way of being, which is anxiety and panic, and what is at hand is a tool that is a method of attention In existence helps those in there to be free in their interest in the field of existence in the association. 9. Heidegger's declaration that all the force with which a person is distinguished quickly is shattered and destroyed in front of one authority which is " death " and that the end that rises behind any realization and completeness and that it is the limit that stands behind all borders, death denies us and throws us away from all the things that are familiar to us and surrounds us if A person, from where he is, is going astray in a presence that is not his subject, and that in this way we live a non-authentic life, so do not envision an original life unless there is death in the background of everything we do. 10. Freedom is rooted as a basic principle of existential philosophy, and on the other side, the concept of imaginary existence emerges, as a person suffers from alienation, inclines others, and does not find himself, and this stage represents some kind of non- existence. 11. Existential philosophy is an escape from the responsibility of anxiety is the end of the human being, and since a person is condemned from birth to death, he must discover the details of his life by himself and take advantage of every moment of time and not waste his time in unhelpful matters, and this can only be achieved by searching for the meaning of existence and the true essence of things and searching for faces No masks. 12. In the end, we hope that we learn first of all how to accept the opinion and the other opinion, and we do not reject any philosophy or even an idea because it comes from a

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person who does not match us, and we are well-versed in learning and knowing, and God is behind the intention.

References First: books 1. Amina, Ghamry Gamila, Manifestations of Existentialism in “A Wonderful Day of Death” Posted by Samir Al Qasimi, Master Thesis published, People's Democratic Republic of Algeria - Ministry of Higher Education and Scientific Research, University of Mohamed Khadr - Biskra, 2016. 2. Badawi, Abd al-Rahman, Time and Existence, Dar al-Thaqafa for Printing and Publishing, Beirut - Lebanon, Third Edition, 1973. 3. Boinschi, I. M., Contemporary Philosophy in Europe, translation: Izzat Al-Boudl, Knowledge World - The National Council for Culture, Arts and Letters - Kuwait, (BA), (1992). 4. Shay, David, Heidegger and Taoism from Not Searching for Evacuation Evidence, research published in Surprising Journal, Islamic Center for Strategic Studies, Beirut - Lebanon, Issue 5, 2016, at: https: //istighrab.iicss.iq. 5. Juliette, Regis, Existentialist Doctrines, from Kierkegaard to Jean-Paul Sartre, translation: Fouad Kamel, review: Muhammad Abd al-Hadi Abu Ridah, Dar al-Adab - Beirut, first edition, 1988. 6. Hamdaoui, Jamil, Martin Heidegger and the question of metaphysics, at: http://hamdaoui.ma/news.php?extend.255, I 1, 2019. 7. Khalafawi, Hayat, The Concept of Truth, Martin Heidegger, Master Thesis, University of Mentouri, Constantine, Faculty of Humanities and Social Sciences, 2006. 8. Teach me, Wafaa, Heidegger and the question of metaphysics about existence or from undermining phenomena to the explanatory basis for Desian's analysis, Journal of Humanities, Faculty of Humanities and Social Sciences, University of Constantine 2- Algeria, Volume B, No. 41, 2014. 9. Supplication, Abd al-Razzaq's Death to Man in Contemporary Philosophical Discourse Heidegger, Levi-Strauss, Michel Foucault, and Vanguard House for Printing and Publishing, Beirut - Lebanon, (B.T.), 2000. 10. Sartre, Jean Paul, Existence and Nothingness, translation: Abd al-Rahman Badawi, Publishing House, Beirut - Lebanon, first edition, 1966. 11. Suleiman, Jamal Muhammad Ahmad, Martin Heidegger and the Present Presence, Dar Al Tanweer for Printing, Publishing and Distribution, Beirut - Lebanon, (B1), 2009. 12. The western, pure, and conceptual relationship between the ego and the other, Martin Heidegger, Muhammad Khidr University in Biskra, Faculty of Humanities and Social Sciences - Department of Social Sciences, (B.T), 2019. 13. Ashmawy, Muhammad Saeed, On the History of Existential Humanist Thought, Al- Wataniya Printing and Publishing House - Egypt, (B.T.), (D.T.). 14. Gadamir, Hans George, Heidegger Roads, translation: Ali Hakim Saleh, Ali Hakim Saleh, New United Books House, Riad El Solh, Beirut - Lebanon, first edition, 2007.

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15. Ghalwash, Mustafa, and my presence in Al-Mizan. Research published in Al-Imam, Supreme Council for Islamic Affairs, and College of Fundamentals of Religion, Al- Azhar University, and Cairo, Egypt. The Renaissance of Journalism - Alexandria, Egypt, (b. 1985. 16. Macri, John, Existentialism, translation: Imam Abd Al-Fattah, revised by: Fouad Zakaria, Knowledge World - The National Council for Culture, Arts and Letters - Kuwait, (B. i), 1982. 17. Heidegger, Martin the Principle of Illness, translation: a peerless ignorant, University Foundation for Studies, Publishing and Distribution, Beirut - Lebanon, first edition, 1996. 18. Heidegger, Martin, A Call for Truth with Three Texts on Truth for Heidegger, Translation, Presentation and Study: Abdul Ghaffar Mekkawi, Hindawi Foundation for Printing and Publishing, 2nd edition, 2017. 19. Heidegger, Martin, What is Philosophy - Hilderlin and what is Poetry, translation: Fouad Kamel Abdel Aziz, Mahmoud Ragab Sayed, review and presentation: Abdel Rahman Badawi, International Print 16-17, Dar Al-Arab Al-Nahda - Cairo, (B. i) 1964.

Second: Dictionaries and encyclopedias 1. Abraham Madkour, Philosophical Dictionary, Academy of the Arabic Language, the Emiri Printing Authority - Cairo, (B1), 1983. 2. Ibn Manzur, Lisan Al-Arab, Dar Sadr Beirut - Lebanon, Volume 3, I 1, 1990. 3. André Laland, Laland's Philosophical Encyclopedia, Volume One, Arabization: Khalil Ahmed Khalil, Aouidat Publications, Beirut - Paris, Second Edition, 2001. 4. Jamil Saliba, the Philosophical Lexicon, Part Two, Lebanese Book House, Beirut - Lebanon, (B), 1982. 5. George Tarabishi, Lexicon of Philosophers (Philosophers - Logists - Theologians - Sufis), Vanguard House for Printing and Publishing, Beirut - Lebanon, 3rd edition, 2006. 6. Abdel-Rahman Badawi, Encyclopedia of Philosophy, Part Two, the Arab Institute for Studies and Publishing, Beirut - Lebanon, First Edition, 1984. 7. Abdel-Moneim Al-Hefny, Comprehensive Dictionary of Philosophy, Madbouly Library, Cairo, Third Edition, 2000. 8. Al-Farahidi, Kitab al-Ain, part 2, completed: Mahdi Al-Makhzoumi - Ibrahim Al- Samarrai, (B.T), (D.T.). 9. Turquoise, The surrounding dictionary, Investigation: Heritage in the Resala Foundation for Printing, Publishing and Distribution, Beirut - Lebanon, eighth edition, 2005. 10. Rosenthal, Y. Yudin, Philosophical Encyclopedia, Dar Al-Tale'ah for Printing and Publishing, Beirut - Lebanon, Fourth Edition, 1981.) 11. Academy of the Arabic Language, Intermediate Dictionary, Al-Shorouk International Library - Arab Republic of Egypt - General Directorate for Dictionaries and Heritage Revival, Fourth Edition, 2004.

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12. Muhammad Rawas Qalaa J, Hamed Sadiq Al-Qunaibi, A Dictionary of Jurists, Dar Al-Nafan Printing, Publishing and Distribution, Beirut - Lebanon, second edition, 1988. 13. Mohamed Sebila, Noah Al-Harouzi, Encyclopedia of Basic Concepts in Humanities and Philosophy, Scientific Center for Research and Human Studies, Rabat, Morocco, first edition, 2017. 14. Maan Ziada, The Arab Philosophical Encyclopedia, Volume 1, The Arab Institute for Development, Moamen Quraysh Library, First Edition, 1986. 15. A Brief Philosophical Encyclopedia, A Collection of English Philosophers: Fouad Kamel et al. Review: Zaki Naguib Mahmoud, Dar Bin Beirut - Lebanon, (b).

Third: Periodicals 1. Hamid Reza, Ayatollah, The Theory of Existentialism between Existentialism and the Originality of Existentialism between Heidegger and Mulla Sadr, Islamic Center for Strategic Studies, research published at http://www istigrab.iicss.// Id = 36 & sid = 115 2. Biography of Rasha Zainuddin, the biography of Martin Heidegger - his philosophy - and his most prominent works, The Islamic Center For Strategic Studies - Lebanon at https: // search.emarefa.net BA, 2016. 3. Sadiq Boubagara, Existence as a Matter of Physics Martin Heidegger, The Logos Lab Phenomena and their applications - Tlemcen University - Algeria, Issue: 65, 2016.

Margins 1. Ibn Manzoor, Lisan Al-Arab, Dar Sadr Beirut - Lebanon, Volume 3, I 1, 1990, pp. 445-446. 2. The Academy of the Arabic Language, Mediator Dictionary, Al Shorouk International Library - Arab Republic of Egypt - Maj. Gen. Al-Adhar for Magat and Reviving Heritage, 4th edition, 2004, p. 1013-1014. 3. Muhammad Rawas Qal'i, C, Hamed Sadiq Al-Qunaibi, A Dictionary of the Language of Jurists, Dar Al-Nafans Printing, Publishing and Distribution, Beirut - Lebanon, Second Edition, 1988, p. : 386. 4. Muhammad Saeed Ashmawi, History of Existence in Human Thought, Al-Wataniya Publishing and Printing House - Egypt, (B. i), (Dr. T.), p. 12-13. 5. Al-Farahidi, Kitab al-Ain, vol. 2, by: Mahdi Al-Makhzoumi - Ibrahim Al-Samarrai, (B. i), (Dr. F), p. 56. 6. Turquoise, the surrounding dictionary, edited by: Heritage at the Resala Foundation for Printing, Publishing and Distribution, Beirut - Lebanon, eighth edition, 2005, p. 1136. 7. Muhammad Rawas Qalaa C, Hamed Sadiq Qunaibi, A Dictionary of Jurists Language, previous source, p. 233. 8. Abdel-Moneim El-Hefny, the Comprehensive Dictionary of Terminology of Philosophy, Madbouly Library - Cairo, Third Edition, 2000, p. 931. 9. Abdel Moneim Al-Hefni, The Comprehensive Lexicon of Philosophy Terminology, previous source, p. 524.

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10. Abd al-Rahman Badawi, Encyclopedia of Philosophy, Part Two, The Arab Institute for Studies and Publishing, Beirut - Lebanon, First Edition, 1984, p. 626. 11. Jamil Saliba, the Philosophical Lexicon, Part Two, Lebanese Book House, Beirut - Lebanon, (B. i), 1982, p. 559. 12. M. Rosenthal, Y. Yudin, The Philosophical Encyclopedia, Dar Al-Tale'ah for Printing and Publishing, Beirut - Lebanon, Fourth Edition, 1981, p. 579. 13. Ibrahim Madkour, Philosophical Dictionary, Academy of the Arabic Language, The General Authority for Emiri Printing - Cairo, (B1), 1983, p. 211. 14. Abdel-Moneim Hefni, Encyclopedia of Philosophy and Philosophers, Part 2, Madbouly Library - Cairo, (B.E.), (DF), p. 1528. 15. Abd al-Rahman Badawi, Encyclopedia of Philosophy, Part Two, previous source, p. 72. 16. Muhammad Road, Noah Harmouz, Encyclopedia of Basic Concepts in Humanities and Philosophy, Scientific Center for Research and Humanities Studies, Rabat - Morocco, i 1, 2017, p. 235-236. 17. André Laland, Laland's Philosophical Encyclopedia, Volume One, Arabization: Khalil Ahmed Khalil, Aweidat Publications, Beirut - Paris, Second Edition, 2001, p. 1119. 18. Maan Ziada, The Arab Philosophical Encyclopedia, Volume One, The Arab Institute for Development, Moamen Quraysh Library, 1st Edition, 1986, p. 582-583. 19. The Concise Philosophical Encyclopedia, Group A for the English Sorry: Fouad Kamel and others. , Review: Zaki Najib Mahmoud, Dar Al-Qalam Beirut - Lebanon, (b), (dt), p. 520. 20. Martin Heidegger, Philosophy - Helderlin and What is Poetry, translation: Fouad Kamel Abdel Aziz, Mahmoud Ragab Sayed, review and presentation: Abdel Rahman Badawi, World Press 16-17, the Arab Renaissance House Publishing - Cairo, (b) I) 1964, p. 21. Jamil Hamdaoui, Martin Heidegger and the Metaphysics Question, http://hamdaoui.ma/news.php?extend.255, I 1, 2019, p. 5. 22. E. M. Boinschi, Contemporary Philosophy in Europe, translation: Izzat podded, The World of Knowledge - The National Council for Culture, Arts and Letters - Kuwait, (B.I), (1992), p. 217-218. 23. Abd al-Rahman Badawi, Encyclopedia of Philosophy, Part Two, previous source, p. 598-599. 24. West of the pure and conceptual relationship between the ego and the other Martin Heidegger, Muhammad Khidr University in Biskra, Faculty of Humanities and Social Sciences - Department of Social Sciences, (B.T.), 2019, p. 10. 25. Rasha Zain El-Din, a biography of Martin Heidegger - his philosophy - and his most prominent works, Islamic Center for Strategic Studies - Lebanon, at the link: https: // search.emarefa.net, (B. I), 2016, p. 376. 26. Regis Gulliver, Existential doctrines from Kierkegaard to Jean-Paul Sartre, translation: Fouad Kamel, review: Muhammad Abd al-Hadi Abu Redha, Dar al-Adab - Beirut, I 1, 1988, p. 62. 27. Martin Heidegger, What is Philosophy - Helderlin and what is Poetry, op. Cit., P. 6.

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28. John McCurry, Existentialism, translation: Imam Abdel-Fattah, revised by Fouad Zakaria, The World of Knowledge - The National Council for Culture, Arts and Letters - Kuwait, (B. i), 1982, p. 27. 29. Mustafa Ghalwash, My Presence in Al-Mizan, research published in Al-Imam Magazine, Supreme Council for Islamic Affairs, Faculty of Fundamentals of Religion, Al-Azhar University, Cairo, Renaissance Press Egypt - Alexandria, Egypt, (B. 1985, pp. 48-49. 30. Jamal Muhammad Ahmad Suleiman, Martin Heidegger and the current existence, Dar Al Tanweer for Printing, Publishing, and Distribution, Beirut - Lebanon, (B 1), 2009, p. 96-97. 31. Jean-Paul Sartre, Existence and Nothingness, translation: Abd al-Rahman Badawi, Dar al-Adab Publications, Beirut - Lebanon, i 1, 1966, p. 18. 32. Jamal Muhammad Ahmad Suleiman, Martin Wajoud and Heidegger, previous source, pp. 90-91. 33. E. M. Bushinsky, Contemporary Philosophy in Europe, previous source, p. 219. 34. Regis Gulliver, Existential doctrines from Kerkrade to Jean-Paul Sartre, previous source, p. 66. 35. Jamal Muhammad Ahmad Suleiman, Martin Wajoud and Heidegger, previous source, p. 103. 36. Regis Gulliver, Existential doctrines from Kerkrade to Jean-Paul Sartre, previous source, p. 67. 37. Hayat Khalafawi, Martin Heidegger's Concept of Truth, Master Thesis, University of Mentouri - Constantine, Faculty of Humanities and Social Sciences, 2006, p. 51-52. 38. Wafa Al-Darsouni, Heidegger, and the question of metaphysics about the existence or from undermining phenomena to the foundational basis of Dizin's analysis, Journal of Humanities, Faculty of Humanities and Social Sciences, University of Constantine 2 - Algeria, Volume B, No. 41, 2014, p. 535. 39. Wafa al-Darsouni, Heidegger, and the question of metaphysics about the existence or from undermining phenomena of ontology to the housing foundations of the design, ibid, P. 535. 40. John McCurry, Existentialism, previous source, p. 76-77. 41. E. M. Bushinsky, Contemporary Philosophy in Europe, previous source, p. 219. 42. Martin Heidegger, The Principle of Sickness, Translated by Nazeer Jahl, University Foundation for Studies, Publishing, and Distribution, Beirut - Lebanon, First Edition, 1996, p. 72. 43. Muhammad Saeed Al-Ashmawi, History of Existentialism in Human Thought, previous source, p. 91. 44. Sarah West, Theory of the Ego to the Relationship, by Martin Heidegger, op. Cit., P. 50. 45. Jamil Hamdaoui, Martin Heidegger and the Question of Metaphysics, previous source, p. 22. 46. Al-Sadiq Boubagra, Existence as a Metaphysics Question by Martin Heidegger, Logos Magazine, Laboratory of Phenomena and its Applications - Tlemcen University - Algeria, Issue: 65, 2016, p. 185.

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47. Mustafa Ghalwash, Existentialism in Libra, previous source, p. 47. 48. Mustafa Ghalwash, Existentialism in Libra, previous source, p. 50. 49. David Chay, Heidegger, and Taoism From Not Searching for Evacuation Evil, Research published in Surprising Journal, Islamic Center for Strategic Studies, Beirut - Lebanon, Issue 5, 2016, at the link: https: //istighrab.iicss.iq Pp. 108-109. 50. Abd al-Rahman Badawi, Time and Existence, Dar al-Thaqafa for Printing and Publishing, Beirut - Lebanon, Third Edition, 1973, pp. 232-233. 51. Martin Heidegger, The Truth Call with Three Texts on Truth to Heidegger, translation, presentation, and study: Abdul Ghaffar Mekkawi, Hindawi Foundation for Printing and Publishing, 2nd edition, 2017, pp. 50-51. 52. Jean-Paul Sartre, Existence and Nothingness, previous source, p. 9. 53. Hans George Qadam, Heidegger Roads, translation: Ali Hakim Saleh, Ali Hakim Saleh, New Dar Al-Jadeed, Riad El-Solh, Beirut - Lebanon, first edition, 2007, p. 126. 54. M. Bushinsky, Contemporary Philosophy in Europe, previous source, p. 227-228. 55. Jamil Hamdaoui, Martin Heidegger and the Question of Metaphysics, op. Cit. P. 26. 56. Jamil Hamdaoui, Martin Heidegger and the Question of Metaphysics, previous source, pp. 75-76. 57. Martin Heidegger, a Call of Truth with Three Truth Texts for Heidegger, p. 76-77. 58. Regis Julivet, existential doctrines from Kierkegaard to Jean-Paul Sartre, previous source, p. 67. 59. Abdul Rahman Badawi, Encyclopedia of Philosophy, Part Two, p. 603. 60. Muhammad Saeed Al-Ashmawi, History of Existentialism in Human Thought, previous source, p. 92. 61. Jamil Hamdaoui, Martin Heidegger and the Question of Metaphysics, previous source, p. 21. 62. Martin Heidegger, Philosophy - Hildrln & What Poetry, Previous Source, pp. F-g. 63. John McCurry, Existentialism, previous source, p. 64. 64. Abd al-Rahman Badawi, The Time of Existence, previous source, p. 231. 65. M. Bushinsky, Contemporary Philosophy in Europe, previous source, p. 227. 66. Hamid Reza, Ayatollah, the Theory of Existence between Existentialism and the Foundations of Existence, a Comparative Study between Heidegger and Mullah Al- Sadr, the Islamic Center. 67. For strategic studies, research published at: http // istigrab.iicss.//? Id = 36 & sid = 115, p. 239-240. 68. Hans George Gadamir, Heidegger Methods, op. Cit., P. 84. 69. Heidegger, what is Philosophy - Heidlin and what is Poetry, op. Cit., P. 111-112. 70. George Tarabishi, Lexicon of Philosophers (Philosophers - Logicians - Theologians - Sufis), Vanguard House for Printing and Publishing, Beirut - 71. Lebanon, third edition, 2006, p. 694. 72. Ghamry Gamila Amina, Manifestations of Existentialism in “A Wonderful Day of Death,” by Samir Al Qasimi, Master's Thesis published, People's Democratic Republic of Algeria - Ministry of Higher Education and Scientific Research, University of Mohamed Khadr - Biskra, 2016, p. 32-33.

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73. Western Sahara, the conceptual relationship between the ego and the other, by Martin Heidegger, previous source, p. 54. 74. Martin Heidegger, A Call of Truth with Three Truth Texts for Heidegger, op. Cit., P. 138-139. 75. John McCurry, Existentialism, previous source, p. 187-188. 76. Martin Heidegger, A Call of Truth with Three Truth Texts for Heidegger, op. Cit., P. 139-140. 77. Sarah West, The Theory of the Ego-Ego Relationship, by Martin Heidegger, previous source, p. 51. 78. Jamil Hamdaoui, Martin Heidegger and the Metaphysics Question, previous source, p. 30-31. 79. Regis Julivet, Existential Doctrines from Kierkegaard to Jean-Paul Sartre, previous source, p. 99. 80. Abd al-Rahman Badawi, The Time of Existence, previous source, p. 221. 81. Jamal Muhammad Ahmad Suleiman, Martin Wajoud and Heidegger, previous source, p. 234. 82. Abd al-Rahman Badawi, The Time of Existence, previous source, pp. 228-22. 83. Jamil Hamdaoui, Martin Heidegger and the Question of Metaphysics, previous source, p. 32. 84. Mustafa Ghalwash, Existentialism in Libra, previous source, p. 50. 85. Abdel-Razzaq Al-Duaa, Human Death in Contemporary Philosophical Discourse Heidegger, Levi-Strauss, Michel Foucault, Vanguard House for Printing and Publishing, Beirut - Lebanon, (B1), 2000, p. 42. 86. Jamil Hamdaoui, Martin Heidegger and the Question of Metaphysics, previous source, pp. 89-90. 87. Abdul-Razzaq Al-Dawai, Human Death in Contemporary Philosophical Discourse, Heidegger, Levi Strauss, and Michel Foucault, earlier source, p. 59. 88. Jamil Hamdaoui, Martin Heidegger and the Question of Metaphysics, previous source, pp. 91-92.

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