Heidegger’s Theory Of Time And Construction Of Identity 

Heidegger’s Theory Of Time


The facts and the question of personal identity are the primary topics of discussion, in this research study. The Heidegger’s theory of time and construction of identity, is the primary context of discussion, in this case. However, this research study tries to create an understanding of the element of personal identity from the perspective of multiple philosophy (Marino, 2020). The elements from different philosophy discussing personal identity, will be contextualised against the elements of “Identity” in this theory. The problem statementconcerning this research is “what are the sufficient and necessary criteria for someone to remain identical with themselves over two specific and different points of time?”


A broad group of fundamental philosophers argued that the existentialist approach towards personal identity is important for personal identification. Leibniz’s philosophy highlights that it is important to develop a reference frame in the form of a person who has always been a “constant”. This reference person is to be considered as a substance and the change of Identity over multiple points of time of another person or another element is to be analysed in context to the static substance and the “constant” for some (Gill, 2020). There is another group of philosophers, who only attempt to find a single criterion. Fulfilling this objective does not denote that the individual will not undergo any change over two points of time.However, this kind of logic, based on the above-mentioned criteria simply fails to determine resistance of any person. In contrast to the above group of philosophers, the English philosophers like John Locke considered that personal identity and statutory personality over transition of time depend on the “memory” (Abolhasani et al., 2017). His fundamental proposition of switching memories of a prince with that of a cobbler inspired the thought of a large number of other philosophers. In contrast, with this bunch of philosophers, there is another set of criteriologists, who tell you that survival of individuals is dependent on survival of their respective human bodies. Some literary people have favoured this perception and delineated that being a person actually depends on the Soma.,Quality assignment in UK experts have said,  There is no other existence as individuals, without our human body. Developing proper criticism and discussion of the above stated arguments is worthwhile. All of these theories depend on the concept of time to be used as a sequence for measurement. Time is considered as a series of movements following each other (Dladla, 2019). This is an underlying perception, taken for granted, over generations, to consider personality and change of Identity. Linear sequence of time has been reminiscent about emotional rejoinders recognizing the temporal units in Proustian manner.

The question however remains that is this the right way of perceiving time and the answer to this question will help us to demonstrate how we exist in this world over multiple points of time. Heidegger highlighted that in human existence, me and you are like Daesin. Converting roughly into English, it implies that the two are just being there. This fundamentally shifts the focus from conducting analysis of human nature and establishes the fact that people are always there in a static and conflicting situation surrounded by other equipment and some other Daesin (Golban and Benli, 2017). Therefore, the reference points are not any specific and static person. On the contrary, you and I, are the two specific elements over the current point of time in sequence of an infinite moment of time creating a timeline, which also act as the concurrent reference point. The Daesins are currently used as our part of existence and for that purpose to fulfil the objective of being in the world. In fact, the philosopher Heidegger also speaks about abstract perception, which is the capability of scientific reasoning. Change in identity is finding a simple explanation in the change of approach in our day-to-day dealing with the world depending on the pervasiveness and family editing which in this case is non conceptual. In an outlook of online assignment help experts, This is a preposition which hardly contains any philosophical direction (Patra, 2018). The simple use of concepts is redundant in terms of explaining its importance in demonstrating the identity of people over multiple points of time.

Heidegger also made an attempt at establishing the relationship between Daesin and other tools which surrounds it. He introduced the neologism of being-in. There is no implication of a spatial relation in this case, in the way water can be contained in aglass, where it can take the shape of the vessel. However, the idea that is captured in this case is that we are dealing with the world from inside creating a network of differences, set up in a way, in which one equipment is referring to another. The structure which makes things significant is explained in context of the tools and the respective function of the tools followed by the outcome of using the tools and the environment where the task is performed with the help of the tools. In order to exemplify the above statement, the example of a hammer can be taken. As a tool, it refers to bending nails into wood with the objective of developing a bookshelf (Abolhasaniet al., 2017). These actions and tools have significance within the environment of the workshop of the carpenter. This chain ends with the final element and it is “for the sake of which”. This constitutes the ultimate objective of the activity. The activity in this case is completing the construction of the bookshelf. This is such a purpose of a task which will be materialized and then it will disappear. It implies that after the construction of the bookshelf is over, the purpose of constructing the bookshelf will exist no more. It will rather be replaced by another similar purpose.

In contrast to the essentialist ethics approach, Heidegger has used the existentialist approach. This approach demonstrates that the essence of Daesin lies in the existence of itself. He has never acknowledged the tag of an existentialist. Therefore, he does not give consent to the Daesin’s capability of choosing where choice is to be perceived as a rational activity with the implication that an individual decides the importance of a course of action on the basis of the situation and determines his order of preference on the basis of the outcome of his action. On the contrary, Heidegger understands that the self-understanding nature of the Daesin is dependent on the possibilities which it projects on to. Experts of essay writing service in Hobart have derived Through projection into possibilities, the implication is that of the prospect of exercising a specific kind of activity for defining the self-understanding of an individual. It does not refer to the future planning of an individual. In case of a carpenter, the projection on two possibilities implies practicing the art of carpentry. This can be done by using tools used by carpenters generally and working in the workshop of the carpenter producing woodwork (Mulhall, 2013). The philosopher states this kind of activity provides the individual with self-understanding to be the “for the sake of which” of that individual. It can seem to be confusing however it ends up referring to two different things from the perspective of the same neologism. In this case, the bookshelf along with the carpenter are the two elements which actually constitutes the being of a carpenter. It appropriately emphasizes that specific activities to be practiced by the individual are provided by the world itself. According to the philosopher, it is not to be perceived in the physical process and as totality of bodies,however, as the structure in which different things acquire significance for a Daesin.

It is similar to the way in which development of the bookshelf depends on tools like hammer, nails and so on. Nevertheless, in this case the “for the sake of which” is not something like objectives which are fulfilled with the end outcome. On the contrary it continues towards a prolonged self-understanding organised in the way in which daesin relates with its existence as long as the practice goes on and therefore requires ongoing practice forever. On the basis of the above philosophy, it can be stated that “for the sake of which ” of an individual can be an architect. This creates objectives like getting a job as an architect however the same job does not define an everlasting conclusion. No actualization actually and the existence of practice for the architect. On the contrary it takes on specific levels of priority on the basis of ever-changing goals and therefore moderates and modifies the way in which an individual relates with others using different tools at different points of time for practicing architecture (Mulhall, 2013).

“The facticity of one’s existence is never brute fact for Daesin”

However, dasein is ‘thrown’. It implies on one hand that an individual acquires the purpose and possibility from the world so that activities can be practiced and those activities become meaningful around the point of reference which consumes the individual. As being said by essay typer Projecting over possibilities of the writer is impossible for the Daesin living in a world where the existence of pin and paper and printers is redundant. In contrast an individual is always possessing a state of mind and it impacts the way in which possibilities exist for the individual (Marino, 2020). Therefore, facticity of existence is never a brute fact for Daesin.

Fallen-ness constitutes the third component making up the structure of existence of Daesin. This is a neologism trying to highlight the ability of the Daesin to deal with this world in a skilful way and observe nature. The philosopher argues that proficiency in activities is required. Increasing level of proficiency reduces our self-consciousness. The chance of yourself breaking apart and revealing to our tools becomes less apparent. This theory contradicts the self-consciousness theory which gives consciousness of individuals the highest role in interaction within humans in this world. Heidegger claims that the same element is something that we can successfully control and therefore avoid breaking down of the usual state of the observed dealing (Walker, 2007).

This description of the self demonstrates a temporary character because of the three individual elements demonstrated above which makes up to the structure of existence of Daesin perfect waiting to temporal ecstasies. It refers to the past and present and future which are three horizons against which our action and the surrounding entities become meaningful for the Daesin. To know more about temporary character, you can also ask for make my assignment in Dover experts help available at Sourceessay.


The intricacy of the philosophical element discussed in the question over identity at multiple points of time seems not to be at par with the objective and proposition of resolution. Therefore, in conclusion it is more apparent to come back to the question of personal identity over point of time. In summarisation it can be highlighted that the way in which this problem is created is not appropriate. This is because the aspect of temporality also perceived as non-sequential temporality is not considered at all. Sequential temporality has the capability of projecting the future outcome on the basis of the tripartite perception of the past and present and future surrounding the Daesin. This is not considered to be an attempt of conflating the shelf with the person. In this case the above discussion has clearly articulated the definition of self and because of the being Daesin, we all have an individual self. At multiple reference points of time the problem of personal identity depends on understanding the sequential nature of time. Under this understanding there has to be a moment to succeed in one another in an attempt of comparing people who correspond to any one of them. In conclusion it can also be articulated that the concept of individual appears to imply that the individual is corresponding in the sequential nature of time which is non sequential time. This concert itself establishes that translation of the concept of personhood does not help in justify the difference in identity over multiple points of time. The problem of identity can only be solved by taking resort to multiple beings which has a sequential mode of temporality. For example, a carpenter can be expected to create a chair after he creates a table.


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Dladla, N.M., 2019. Heidegger and the Body: Assessing His Contribution to Feminist Thinking on Identity. University of Johannesburg (South Africa).

Gill, M.J., 2020. How can I study who you are? Comparing grounded theory and phenomenology as methodological approaches to identity work research.

Golban, T. And Benli, D., 2017. The quest for an authentic self: memory and identity in Philip Ridley’s mercury fur. Border Crossing, 7(2), pp.305-316.

Marino, S., 2020. An intergenerational conceptualisation of Italian-Australian ethnic identity through Bourdieu and Heidegger. Social Identities, 26(1), pp.3-15.

Marino, S., 2020. An intergenerational conceptualisation of Italian-Australian ethnic identity through Bourdieu and Heidegger. Social Identities, 26(1), pp.3-15.

Mulhall, S., 2013. The Routledge guidebook to Heidegger’s being and time. Routledge.

Patra, S.K., 2018. Intersubjectivity world of virtual reality: Facebook users behaviour in the context of privacy, self and identity. Media Watch, 9(2), pp.182-193.

Walker, R.C., 2007. An Alternative Construction of Identity: A study of place-based identity and its implications. American Communication Journal, 9(3), pp.1-17.

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