Existence As The Possibility Of Man's Poetical Dwelling

The mode of thought (viz. thinking, philosophy, poetics) is definitely that of man's subsistence, in other words, man's life state. In the period of pre-Socrates, especially in the idea of Parmenides, western metaphysics is the acting of existence's self-unfolding, in which existence is the unity of thought, poetics, existence and life activity. From Plato to Hegel, metaphysics is lead into a logical body gradually. This is called traditional metaphysics or traditional philosophy. Since there is a dualistic thinking mode in the logic of traditional metaphysics, the Greek-like meaning of being is lost. As a result, existence separates with thought and poems, which further causes man's divorcing from his nature, and the world is dualized. The despotism of reason, the rule of capital logic, the subjectivization of world, man's alienation and abstraction is not the cause but the result of traditional thinking mode. Such kind of philosophy reaches its peak in Hegelian idea. In this sense, we call it ending of philosophy. However, ending is not the terminal. The following philosophers'duty is to overcome the divorce of subject and object, man and his nature.Marx hopes to solve the aforementioned problem with practical philosophy. But he can not cast off the governance of dialectical philosophy. Only in Heidegger's existentialism can the lost meaning of existence be found again. Heidegger's philosophy is existentialism on subsistence, which is concerned on the unity of thought and poems. The historically unfolding of man's own life is both Marx and Heidegger's concern. It is also the main viewpoint and the soul of their philosophical thought. In my opinion, only when existence exists, can man's poetical dwelling be possible.In the first chapter, by questioning soul, death and the one who is necessary to die, I suppose that only the absolutely unconditioned mover can be the salvation of us. Man is the one who exist for hurting himself. This actually is the repayment for God's driving man out the natural garden. God's aim is to tease man in order to forge him, while man responds to God with a suicide-like quest and search. As to death itself, I have to question it carefully. The death of man is kind of death preparing for his being live. We are urged by death to search significance, because death gives us a clue for man to notice his life limit. Existence in poems is existence for death's reminiscence. In fact, man as the origin does not live only in this time. As existence of poems, death can not control its passion. That is why we expect death, date with it and wait for it. In this sense, poems are different with songs and stories, they are not achieved by man, but by god.In the second chapter, my aim is to compare the metaphysically human nature and man's metaphysical character. Hope, scarce and sickness in man's life state is the condition that his metaphysical action can be possible. That is, metaphysical action is the eternal reaction for human condition. In this sense, those who are fostered by metaphysics all care much for human condition, and regard man as a transitional existence. The theme of metaphysics is conflict between emotion and reason. In metaphysics, problems on man are also those about the world. But world itself does not question, only man can ask the questions. Therefore, the metaphysical problems are those questioned by man on himself. Meanwhile, problems on the meaning that world shows to man are actually problems on relation of man's body and soul. In man's practical life, they are presented with paradox of matter and spirit. And in human activity, they are conflict of subjectivity and objectivity.In Chapter Three, I make a historical research on being, hoping to point out the ghost of essentialist metaphysics. According to the history, the current condition of man's life and his philosophy is the result of man's being controlled by capital logic and the degradation of metaphysics, which is called by Heidegger technological metaphysics. Man's duality means his natural character (necessity) and self- consciousness (freedom). Such duality is the basis of man's originality, viz. his nature. It is human nature that determines human subsistence and his lifestyle. Plato is censured with a title of nationalism's founder because he caused the rational governance of essentialism. Hegel keeps the conception of knowledge in the logic of his dialectical philosophy. And Nietzsche supplies us with his metaphysics of powerwill. In this sense, I say that Nietzsche does not transcend traditional metaphysics. But Heidegger leaves us the noble motion in which thought and poems unite. With the process of globalization, Heidegger proposes that the homeless state is becoming the doom of man. As a subsistent existence, man can not tolerate a homeless state and give up the hope to change his fate. This is the duty of Heidegger's philosophy. In the fourth chapter, I continue the historical quest on being, aiming at grasping the ghost of post-metaphysics. Existence in Heidegger's thought is ghost in abyss. The sight of thought is not in the philosophy of knowledge but in the internal would of human being. The living man's historical life world is noticed. Subjective metaphysics is changed into the union of thought and poems, which can achieve the presence of existence. And this in my idea is the return to philosophy in pre-metaphysical period. To think about existence is to remember it. Talking becomes language's listening to itself. Language is not a tool, a means or a bridge. In fact, it is not man's speaking language, but of language's talking to itself. Furthermore, it is not merely language says to itself, but language talks about man. This is Heidegger's reversal. Marx's viewpoint on existence is that freedom goes back to itself. In Marx's idea, human nature is man's essence as a species. Life as a species is built up in the understanding on man's super-natural life. When Marx says that human nature is man's essence as a species, species means man's universality, owning to his consciousness. Because of such universality, man is liberal. Marx believes that the origin of human alienation is private property. In order to eliminate the alienation, Marx supplies us the theory on communist society.In the fifth chapter, I focus on the light of life subsistence itself. The living world is the swimming pool of all kinds of possibility. Man is not man himself in his existence, man must be in his life. Life is the unfolding of the abundance of life. Life is the mode for being's coming into reality. Subsistence is the necessity for the natural possibility of life. Life is the practically developing mode for man's freedom. Heroism comes from the command of originally human nature, which orders men to advance historically and collectively. It is a bloodily righteous act undertaken for man as a species. Love looks like a bird which is not inhabiting on the ground but flying in the sky. Love is imagination and aspiration of man for free, artistic and unlimited things.In the sixth chapter, I explain that the regression of metaphysics is its last dignity. Philosophy is called wisdom in ancient Greece. It is also amazement for man. In answering to such amazement, the pries are satisfied, and philosophy is achieved. This is the only usage of philosophy. We are also told that philosophy should be reflective, because it always points to those ready-made, popular and well-received truth and requires us to question, argue, analyze and criticize. I think that philosophy should go back to the pure mode in ancient Greek philosophy. This means that philosophy needs to abide its tradition, which actually is the holding for metaphysics. In this sense, the road of philosophy is to go back to ancient Greece, to the living kingdom of poetic freedom.