He is a philosopher who stated that man is a thinking substance.A. Martin Heidegger B. Rene Descartes C. Jeremy Bentham D. Gabriel Marcel

He is a philosopher who believes that the authentic person of a man is the soul within him.A. St. Aquinas B. St. John Paul II C. St. Augustine D. St. Joseph

Friedrich Neitzsche and the Counter-Enlightenment challenged the concept of man as a rational being and advocated that man as having to adopt a scientific approach to life.Question 12Select one:TrueFalse

When twentieth-century German thinker Martin Heidegger contemplated the history of philosophy in the West, he noticed something astonishing: it seemed to have forgotten the most fundamental of all philosophical questions, the question of Being.  After all, what does it mean to be, or to say that something exists?  Moreover, he wondered, why are we not more perplexed by this perplexity?Heidegger tackled such questions in Being and Time—a nearly impenetrable work apt to frustrate and flummox the reader at every turn.  In this tortured and intimidating tome, Heidegger strung words into hyphenated chains to build terms better befitting his dense ideas and dared to target the lofty towers of traditional Western metaphysical thought.  Above all, he believed that the revered triumvirate of Socrates, Plato, and Aristotle had diverted the course of philosophy by turning away from ontology, or the study of Being, toward a metaphysics that merely pondered the nature of individual entities.  Furthermore, Heidegger thought that Descartes, as the first modern philosopher, had exacerbated this misguided focus.  In struggling to establish a foundation for knowledge, Descartes had posited his existence as the precondition of the only thing he could not doubt—the fact of his own thinking.  However, in Heidegger's estimation, Descartes seemed to overlook the fact that existence itself presupposes an already suitable context, or meaningfully structured situation, in which to exist.  While this Cartesian paradigm effectively severed self from world and subject from object, Heidegger adopted a nondualistic, phenomenological approach wherein perceiver and perceived are interdependent.  He also began his quest for the meaning of Being with ordinary, everyday experience, with what it means to dwell within the world as a human being—the only being sufficiently aware of its own existence to question it.Accordingly, Heidegger sought to gain an understanding of Being by analyzing the inherent structures of our basic ontological condition, the reality of our distinctively human existence or mode of Being, which he referred to as Dasein—a term roughly translated as "being there."  Heidegger saw Dasein's primary structure as "thrownness": we are summarily tossed into the world and into a particular configuration of circumstances that impose limitations but also provide possibilities.  Overall, we belong to a world that is exquisitely attuned to us and toward which we, in turn, are uniquely disposed.  This existential condition of "being-in-the-world" implies complete engagement with our environment: we are inextricably entangled and deeply invested in its intricate web of people and things.  Moreover, in the day-to-day business of living, we play shifting roles within countless contexts and subcontexts that form an interactive, seamlessly integrated totality of which we are the co-creators.Consequently, we are interconnected not only socially but "equipmentally."  The world is filled with objects we can manipulate for a variety of purposes.  For example, a hammer is typically not an object we stop and analyze but a tool we pick up and use, experiencing it more as an extension of our hand than an ontologically distinct entity.  Therefore, the hammer's common mode of Being is usefulness—in Heideggerian terminology, it is "ready-to-hand" rather than merely "present-at-hand."  Likewise, a boat on the water is only secondarily an object for observation and interpretation.  It functions primarily as a piece of equipment within a nexus of related such items that might include oars, fishing tackle, and life preservers.  Furthermore, the vessel operates within many possible domains—boatbuilding, fish markets, travel—and might be used in sundry activities by diverse individuals.Thus, in trying to "call us back to the remembrance of Being," so long consigned to oblivion, and to overturn Western philosophy, Heidegger pitched ordinary experience into the ontological register, grounding metaphysics in everyday reality.Passage Title: Everyday Heidegger Question 18Based on the passage, Heidegger's main purpose in Being and Time is to:show the everyday world and metaphysical concerns as essentially irreconcilable.use extraordinary as opposed to ordinary language to express his ideas more accurately.try to derive knowledge of Being through its fundamentally human dimension.A.I onlyB.II onlyC.III onlyD.I and II only

When twentieth-century German thinker Martin Heidegger contemplated the history of philosophy in the West, he noticed something astonishing: it seemed to have forgotten the most fundamental of all philosophical questions, the question of Being.  After all, what does it mean to be, or to say that something exists?  Moreover, he wondered, why are we not more perplexed by this perplexity?Heidegger tackled such questions in Being and Time—a nearly impenetrable work apt to frustrate and flummox the reader at every turn.  In this tortured and intimidating tome, Heidegger strung words into hyphenated chains to build terms better befitting his dense ideas and dared to target the lofty towers of traditional Western metaphysical thought.  Above all, he believed that the revered triumvirate of Socrates, Plato, and Aristotle had diverted the course of philosophy by turning away from ontology, or the study of Being, toward a metaphysics that merely pondered the nature of individual entities.  Furthermore, Heidegger thought that Descartes, as the first modern philosopher, had exacerbated this misguided focus.  In struggling to establish a foundation for knowledge, Descartes had posited his existence as the precondition of the only thing he could not doubt—the fact of his own thinking.  However, in Heidegger's estimation, Descartes seemed to overlook the fact that existence itself presupposes an already suitable context, or meaningfully structured situation, in which to exist.  While this Cartesian paradigm effectively severed self from world and subject from object, Heidegger adopted a nondualistic, phenomenological approach wherein perceiver and perceived are interdependent.  He also began his quest for the meaning of Being with ordinary, everyday experience, with what it means to dwell within the world as a human being—the only being sufficiently aware of its own existence to question it.Accordingly, Heidegger sought to gain an understanding of Being by analyzing the inherent structures of our basic ontological condition, the reality of our distinctively human existence or mode of Being, which he referred to as Dasein—a term roughly translated as "being there."  Heidegger saw Dasein's primary structure as "thrownness": we are summarily tossed into the world and into a particular configuration of circumstances that impose limitations but also provide possibilities.  Overall, we belong to a world that is exquisitely attuned to us and toward which we, in turn, are uniquely disposed.  This existential condition of "being-in-the-world" implies complete engagement with our environment: we are inextricably entangled and deeply invested in its intricate web of people and things.  Moreover, in the day-to-day business of living, we play shifting roles within countless contexts and subcontexts that form an interactive, seamlessly integrated totality of which we are the co-creators.Consequently, we are interconnected not only socially but "equipmentally."  The world is filled with objects we can manipulate for a variety of purposes.  For example, a hammer is typically not an object we stop and analyze but a tool we pick up and use, experiencing it more as an extension of our hand than an ontologically distinct entity.  Therefore, the hammer's common mode of Being is usefulness—in Heideggerian terminology, it is "ready-to-hand" rather than merely "present-at-hand."  Likewise, a boat on the water is only secondarily an object for observation and interpretation.  It functions primarily as a piece of equipment within a nexus of related such items that might include oars, fishing tackle, and life preservers.  Furthermore, the vessel operates within many possible domains—boatbuilding, fish markets, travel—and might be used in sundry activities by diverse individuals.Thus, in trying to "call us back to the remembrance of Being," so long consigned to oblivion, and to overturn Western philosophy, Heidegger pitched ordinary experience into the ontological register, grounding metaphysics in everyday reality.Passage Title: Everyday Heidegger Question 21Which of the following best represents the main theme of the passage?A.In Heidegger's view, a dualistic approach to ontology cannot grasp the inherent structures of Being.B.Heidegger thought his predecessors had neglected the most essential philosophical question.C.According to Heidegger, we play a role along with other entities in co-creating the totality of Dasein.D.Heidegger strove to address the issue of Being by reincorporating more fundamental aspects of metaphysical study.Submit

When twentieth-century German thinker Martin Heidegger contemplated the history of philosophy in the West, he noticed something astonishing: it seemed to have forgotten the most fundamental of all philosophical questions, the question of Being.  After all, what does it mean to be, or to say that something exists?  Moreover, he wondered, why are we not more perplexed by this perplexity?Heidegger tackled such questions in Being and Time—a nearly impenetrable work apt to frustrate and flummox the reader at every turn.  In this tortured and intimidating tome, Heidegger strung words into hyphenated chains to build terms better befitting his dense ideas and dared to target the lofty towers of traditional Western metaphysical thought.  Above all, he believed that the revered triumvirate of Socrates, Plato, and Aristotle had diverted the course of philosophy by turning away from ontology, or the study of Being, toward a metaphysics that merely pondered the nature of individual entities.  Furthermore, Heidegger thought that Descartes, as the first modern philosopher, had exacerbated this misguided focus.  In struggling to establish a foundation for knowledge, Descartes had posited his existence as the precondition of the only thing he could not doubt—the fact of his own thinking.  However, in Heidegger's estimation, Descartes seemed to overlook the fact that existence itself presupposes an already suitable context, or meaningfully structured situation, in which to exist.  While this Cartesian paradigm effectively severed self from world and subject from object, Heidegger adopted a nondualistic, phenomenological approach wherein perceiver and perceived are interdependent.  He also began his quest for the meaning of Being with ordinary, everyday experience, with what it means to dwell within the world as a human being—the only being sufficiently aware of its own existence to question it.Accordingly, Heidegger sought to gain an understanding of Being by analyzing the inherent structures of our basic ontological condition, the reality of our distinctively human existence or mode of Being, which he referred to as Dasein—a term roughly translated as "being there."  Heidegger saw Dasein's primary structure as "thrownness": we are summarily tossed into the world and into a particular configuration of circumstances that impose limitations but also provide possibilities.  Overall, we belong to a world that is exquisitely attuned to us and toward which we, in turn, are uniquely disposed.  This existential condition of "being-in-the-world" implies complete engagement with our environment: we are inextricably entangled and deeply invested in its intricate web of people and things.  Moreover, in the day-to-day business of living, we play shifting roles within countless contexts and subcontexts that form an interactive, seamlessly integrated totality of which we are the co-creators.Consequently, we are interconnected not only socially but "equipmentally."  The world is filled with objects we can manipulate for a variety of purposes.  For example, a hammer is typically not an object we stop and analyze but a tool we pick up and use, experiencing it more as an extension of our hand than an ontologically distinct entity.  Therefore, the hammer's common mode of Being is usefulness—in Heideggerian terminology, it is "ready-to-hand" rather than merely "present-at-hand."  Likewise, a boat on the water is only secondarily an object for observation and interpretation.  It functions primarily as a piece of equipment within a nexus of related such items that might include oars, fishing tackle, and life preservers.  Furthermore, the vessel operates within many possible domains—boatbuilding, fish markets, travel—and might be used in sundry activities by diverse individuals.Thus, in trying to "call us back to the remembrance of Being," so long consigned to oblivion, and to overturn Western philosophy, Heidegger pitched ordinary experience into the ontological register, grounding metaphysics in everyday reality.Passage Title: Everyday Heidegger Question 17According to the passage, Heidegger believed that both the revered triumvirate and Descartes:A.diverged from the approaches to metaphysics that prevailed.B.adapted their philosophical principles to embrace everyday issues.C.disregarded the relevance of ontological issues to metaphysical studies.D.developed theories that were long suppressed.