The Metaphysics Of “Being-in-World With Everydayness”

Mou Zongsan translated “Dasein” as “Being-in-World with Everydayness”(hunranzhongchu de zaizhezhizai).Reviewing Mou’s criticism of Heidegger’s Fundamental Ontology from this analytical structure,and comparing the different versions of hunranzhongchu,and exploring “what is human” or “how does human exist in the world”,is the method of this paper.Heidegger’s Fundamental Ontology begins with phenomenological analysis of Dasein.Dasein’s internal structure is “Da-sein”.“sein” shows its close relationship with “existence”,and “Da” “formally shows” the way of Being.Mou Zongsan translated “Dasein” as “Being-in-World with Everydayness”(hunranzhongchu de zaizhezhizai).Based on the symmetry of translation,“Being-in-world with Everydayness”(hunranzhongchu)can be regarded as a translation of “Da”,which is a different interpretation of human existence.This paper divides the Chinese structure of the term hunranzhongchu into different levels,forming a preliminary description of hunranzhongchu: 1.The level of hunran: regarded their common emphasis of the altogether structure of human and world,what is the relationship between human and world? 2.The level of chu: What is the way human relate to world? 3.The level of the zhongchu: what world is human live in? 4.The level of integrity of hunranzhongchu:what is the state or realm human arrives when hunranzhongchu is achieved? How to arrive? What is the transcendence of this state or realm of hunranzhongchu?Mou combined Heidegger’s thought to explain hunranzhongchu,arguing that the daily state of hunran just means habits,and “Chu” is “manifestation” that can leads to goodness or badness,manifested as existential phenomena such as nihilism and fear,and unfolding the world in the activity of to be,even if human can hollow out the habit,can only achieve a “homeless” limited life,because of the refusal to recognize transcendent entities,the world stays at the level of existence,and after all,it cannot establish the true reality of human,and his evaluation is based on his view of hunranzhongchu described by his moral metaphysics.The intellectual intuition is chu,creating the world of human meaning,where human combines seamlessly with the world,and nothing outside the mind is hunran,and conscience realizes itself to go beyond the metaphysical ontological world,and self-traps itself into the phenomenal world.Hunan is in both the phenomenal world and the transcendent metaphysical world,and the infinite realm of subjectivity can only be reached through moral practice.According to Heidegger’s thinking,there are many mistakes in Mou’s understanding,hunran is the average state of daily life,and chu reveals Dasein and the world through the way of attunement,understanding,and discourse,which is in the pre-opened state of existence,and also in the surrounding world composed of those who exist in the world,through the way of Being-toward-Death,to achieve the state of transcending the existing nature and ordinary human state,and individualizing to be free is the meaning of hunranzhongchu.The dialogue between the two can form an external mutual criticism,showing the difference between the pursuit of the infinite realm of subjectivity and the emphasis on the finitude of life.Nevertheless,Heidegger’s in-depth investigation of habit infection and thinking about the method of sweeping away habit can be used as a precursor to participate in the “establishment”of Mou’s conscience,ensuring that the moral practice developed by conscience is a true and authentic “self-sincerity”.