the inspiration, humans would not be as technologically advanced and efficient as they are today. It is as if humans are borrowing their ideas from the beetles. The way presents this potentiality” of beings, also Beetle Queen Conquers Tokyo “same implies the there is no hierarchical structure of beings that are present in the world. The practicing Shintos believe that, is indifferent to nature” and that ideal life is in “man “the harmony with nature.” Heidegger, on the other hand, presents the opposing view that animals do not possess the same potentiality as all other objects in the world. He argues that while there is not a hierarchy of beings in the world, there still exists three different modes of being. The distinction of these modes is as follows: the stone (material object) is a thing, and worldless; “1) “present-at-hand” 2) the animal is equipment, and 3) man is and poor in world; “ready-to-hand” “dasein” (Heidegger 177). By Heidegger is not simply referring to environment” or “world,” “an anything of the sort. While he does not give a specific definition for the term, he seems to hint that it is a sort of or of beings. “totality,” “set,” “series” With this of in mind, the mode of being for the stone can best be “definition” “world” understood as not having any being at all, lacking any potential to ever know any other beings (or, as Heidegger says, as well. The animal, being in world,” is “beings-as-such”) “poor considered in that it is by its environment and lacks the capacity to “deprived” “captured” possess or This understanding of in world” is not to be misinterpreted as “world” “being.” “poor being less-than the man, but rather, it should be viewed that the animal “world-forming” possesses a This can be expressed by the idea that the animal is to being “not-having.” “open” its environment. The third mode of being, man, is considered by Heidegger to be “taken-by” and The German word is derived from two German terms, “world-forming” “dasein.” “dasein”
the inspiration, humans would not be as technologically advanced and efficient as they are today. It is as if humans are borrowing their ideas from the beetles. The way Beetle Queen Conquers Tokyo presents this “same potentiality” of beings, also implies the there is no hierarchical structure of beings that are present in the world. The practicing Shintos believe that, “man is indifferent to nature” and that “the ideal life is in harmony with nature.” Heidegger, on the other hand, presents the opposing view that animals do not possess the same potentiality as all other objects in the world. He argues that while there is not a hierarchy of beings in the world, there still exists three different modes of being. The distinction of these modes is as follows: “1) the stone (material object) is a thing, “present-at-hand” and worldless; 2) the animal is equipment, “ready-to-hand” and poor in world; 3) man is “dasein” and (Heidegger 177). By “world,” Heidegger is not simply referring to “an environment” or anything of the sort. While he does not give a specific definition for the term, he seems to hint that it is a sort of “totality,” “set,” or “series” of beings. With this “definition” of “world” in mind, the mode of being for the stone can best be understood as not having any being at all, lacking any potential to ever know any other beings (or, as Heidegger says, “beings-as-such”) as well. The animal, being “poor in world,” is considered “deprived” in that it is “captured” by its environment and lacks the capacity to possess “world” or “being.” This understanding of “poor in world” is not to be misinterpreted as being less-than the “world-forming” man, but rather, it should be viewed that the animal possesses a “not-having.” This can be expressed by the idea that the animal is “open” to being “taken-by” its environment. The third mode of being, man, is considered by Heidegger to be “world-forming” and “dasein.” The German word “dasein” is derived from two German terms,
BeetleQueenHeidegger.docx