--- title: "Meaning & Key Takeaway of: To clarify the existentiality of the…" description: "\"“To clarify the existentiality of the Self, we take as our ‘natural’ point of departure Dasein’s everyday interpretation of the Self. In *saying* “*I*,..." image: "https://sms4smile.com/quotes/i/edc/martin-heidegger-2144_happiness_to-clarify-the-existentiality-of-the-sel_564173.jpg" --- # To clarify the existentiality of the Self, we take as our… ![“To clarify the existentiality of the Self, we take as our ‘natural’ point of departure Dasein’s everyday interpretation of the Self. In *saying* “*I*,” Dasein expresses itself about ‘itself’. It is not necessary that in doing so Dasein should make any utterance. With the ‘I’, this entity has…” quote by Martin Heidegger](https://sms4smile.com/quotes/i/edc/martin-heidegger-2144_happiness_to-clarify-the-existentiality-of-the-sel_564173.jpg) [Download](https://sms4smile.com/quotes/i/edc/martin-heidegger-2144_happiness_to-clarify-the-existentiality-of-the-sel_564173.jpg) [Open image](https://sms4smile.com/quotes/i/edc/martin-heidegger-2144_happiness_to-clarify-the-existentiality-of-the-sel_564173.jpg) > ““To clarify the existentiality of the Self, we take as our ‘natural’ point of departure Dasein’s everyday interpretation of the Self. In \*saying\* “\*I\*,” Dasein expresses itself about ‘itself’. It is not necessary that in doing so Dasein should make any utterance. With the ‘I’, this entity has itself in view. The content of this expression is regarded as something utterly simple. In each case, it just stands for me and nothing further. Also, this ‘I’, as something simple, is not an attribute of other Things; it is not \*itself\* a predicate, but the absolute ‘subject’. What is expressed and what is addressed in saying “I,” is always met as the same persisting something. The characteristics of ‘simplicity’, ‘substantiality’, and ‘personality’, which Kant, for instance, made the basis for his doctrine ‘of the paralogisms of pure reason’, arise from a genuine pre-phenomenological experience. The question remains whether that which we have experienced ontically in this way may be Interpreted ontologically with the help of the ‘categories’ mentioned. Kant, indeed, in strict conformity with the phenomenal content given in saying “I,” shows that the ontical theses about the soul-substance which have been inferred \[\*erschlossenen\*\] from these characteristics, are without justification. But in so doing, he merely rejects a wrong \*ontical\* explanation of the “I”; he has by no means achieved an \*ontological\* Interpretation of Selfhood, nor has he even obtained some assurance of it and made positive preparation for it. Kant makes a more rigorous attempt than his predecessors to keep hold of the phenomenal content of saying “I”; yet even though in theory he has denied that the ontical foundations of the ontology of the substantial apply to the “I,” he still slips back into \*this same\* inappropriate ontology. This will be shown more exactly, in order that we may establish what it means ontologically to take saying “I” as the starting point for the analysis of Selfhood. The Kantian analysis of the ‘I think’ is now to be added as an illustration, but only so far as is demanded for clarifying these problems." ―from\_Being and Time\_. Translated by John Macquarrie & Edward Robinson, p. 366”” [Martin Heidegger](https://sms4smile.com/quotes/author/martin-heidegger/) ## About This Quote This interpretation was drafted with AI assistance. It is one reading of the quote, not the author's own explanation. Heidegger argues that the self is first expressed through the simple, self-referential utterance “I,” which reveals a pre‑theoretical, phenomenological basis for selfhood beyond Kantian metaphysics. **In simple terms:** The word “I” shows a basic, immediate sense of self before any philosophical analysis. Key Takeaway Recognize the immediate, lived experience of self before abstract theorizing. Themes existentialism phenomenology selfhood philosophy Mood thoughtful analytical Type philosophical existential When to use this quote - personal reflection - academic study - existential counseling Key Concepts subjectivity pre‑theoretical experience ontological analysis Questions to Reflect On - How does your everyday sense of “I” differ from philosophical definitions? - Can self‑awareness be fully captured by language? A Different Perspective Kant’s categories may not fully capture the lived sense of self. ★ ★ ★ ★ ★ No ratings yet [Happiness](https://sms4smile.com/quotes/about/happiness/) [Identity](https://sms4smile.com/quotes/about/identity/) [Metaphysics](https://sms4smile.com/quotes/about/metaphysics/) [Ontology](https://sms4smile.com/quotes/about/ontology/) [Philosophy](https://sms4smile.com/quotes/about/philosophy/) [Starting point](https://sms4smile.com/quotes/about/starting-point/) ## Related quotes > [“What is the motive for this ‘fugitive’ way of saying “I”? 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In *saying* “*I*,” Dasein expresses itself about ‘itself’. It is not necessary that in doing so Dasein should make any utterance. With the ‘I’, this entity has itself in view. The content of this expression is regarded as something utterly simple. In each case, it just stands for me and nothing further. Also, this ‘I’, as something simple, is not an attribute of other Things; it is not *itself* a predicate, but the absolute ‘subject’. What is expressed and what is addressed in saying “I,” is always met as the same persisting something. The characteristics of ‘simplicity’, ‘substantiality’, and ‘personality’, which Kant, for instance, made the basis for his doctrine ‘of the paralogisms of pure reason’, arise from a genuine pre-phenomenological experience. The question remains whether that which we have experienced ontically in this way may be Interpreted ontologically with the help of the ‘categories’ mentioned. Kant, indeed, in strict conformity with the phenomenal content given in saying “I,” shows that the ontical theses about the soul-substance which have been inferred [*erschlossenen*] from these characteristics, are without justification. But in so doing, he merely rejects a wrong *ontical* explanation of the “I”; he has by no means achieved an *ontological* Interpretation of Selfhood, nor has he even obtained some assurance of it and made positive preparation for it. Kant makes a more rigorous attempt than his predecessors to keep hold of the phenomenal content of saying “I”; yet even though in theory he has denied that the ontical foundations of the ontology of the substantial apply to the “I,” he still slips back into *this same* inappropriate ontology. This will be shown more exactly, in order that we may establish what it means ontologically to take saying “I” as the starting point for the analysis of Selfhood. 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