 Welcome to this lecture series on Aspects of Western Philosophy, module 35. In continuation with the previous lecture, we will see the philosophy of Martin Heidegger, the great German philosopher. See, one important feature of 20th century European thought, European philosophy, whether it is continental or analytical, is the importance they have given for language. They have given to language such an important place. Of course, Heidegger is also sort of taking a linguistic turn, which will not be discussing in this lecture, but it is so important to note that, you know the way in which these thinkers, both in the analytical and in the continental traditions, they conceive philosophy and do philosophy in a characteristically different manner than their predecessors. While the analytic philosophers, where most of them subscribe to this whole notion of philosophy is a language analysis. The continental philosophers took diverse perspectives and Heidegger is such an important figure in 20th century philosophy, continental philosophy. So much so that, you know his influence is so important. There is many other traditions of philosophy. For example, existentialism, whether it is Sartre in form of existentialism or even other kinds of existential thinkers, they were all tremendously influenced by Heidegger's philosophy of design, which we are going to address today. And that is why, it is justifiably, Richard Rutte calls the current day, the contemporary philosophy has been influenced by three very important philosophers. One is Wittgenstein, another one is Heidegger, the third one is William James. Heidegger is in that sense a very important thinker and we in this particular lecture would be dealing basically with two issues. The first one is authentic and inauthentic existence of design. The second one is the concept of truth, the notion of truth as disclosure or unconcealment. But before we actually do start discussing these themes, these topics, we have to understand or elaborate a little bit the concept of design, which we have introduced in the previous lecture. Because it is this concept, the concept of design, which is at the center of Heidegger's philosophical thinking and though it is true that Heidegger later on changes his views. He has got two philosophies, there is a later Heidegger and an early Heidegger. But there are certain issues, certain problems which remain the same. For instance the problem of being, that was at the center and also the importance he had given to design. So and as I have already mentioned, Heidegger has influenced many thinkers not only the existential philosophers, the existentialists, but Heidegger himself preferred to disassociate himself from existentialism and disliked the title existential philosopher. We will see the concept of design in connection with the central issue in this philosophy the problem of being. As I mentioned in the previous lecture, the problem of being is, it is a problem for the design, it becomes a problem only for the design. So in that sense the design is a very important concept, the design is the being of man or being in the world. So the meaning of being needs to be understood by understanding the destination of being or its final end which is to be found in design. This is something which we have discussed in the previous lecture, that there is something called the destination of being and the final end of being, all these the destination and the final end of being need to be located in the design, in the design's life or the ontological structure of the design. So in that sense the analytic existential analytic of design becomes a very important concern for Heidegger and here design refers both to human being and to the type of being that humans have. So see the concept of design itself is being a very important concept and a very complex notion, it is very difficult to understand what does it mean by this concept. He has expressions like my design or the design of man or there is a possibility that design is lost and gained. So all these complex expressions make the notion of design extremely complex. The problems involved in translation, translation from German to English that also creates some confusions between intent and meaning. So these all these factors add to the difficulties of understanding Heidegger in the proper way. And here we can see that the root meaning of the noun namely being, being there or being here. The word design actually das in, actually means being there or being here which means being in the world. For Heidegger the being of man is not an abstract entity which can be located in a transcendental domain like the transcendental subjectivity of Husserl. It is a being which needs to be essentially located in the world among other beings and other entities. So in that sense Heidegger's concept of being of man is extremely important very significant. Let us see what he means by phenomenology, we have already seen this I am just trying to clarify it in the context of the discussion we are going to have today in this lecture. It is to make transparent the being of being to the being for whom being is an issue. Very interesting expression it says that phenomenology makes transparent the being of being to the being for whom being is an issue. So it is for design and only for design being the question of being is an issue explore where experiences occur and for whom experiences occur. It is for the being of man experiences occur and it is in the being of man experiences occur. So you have to actually begin your analysis with an examination of this being the being of man which is the being in the world which is the being here and being there. The existential analytic of design and why design what is design design is different from other entities that is one reason which we have already examined in the previous lecture. So I am not going to elaborate it definitely the being of man is different from the being of other entities and for this Heidegger says it is only for the being of man the question of being can be raised. Design has an understanding of being and can raise the question of being and it is in its being this being itself is an issue for it and design understands itself in its being. So these are the reasons why why design why such a kind of analytic ontology of design is being preferred. And now let us see the relationship between design and the world because we have already seen that design is primarily being in the world and its finds itself in the world it is in the world not in a way other entities are in it like any other entities for example this computer or this camera or the chair are also in the world. But the being of man is in the world in a very characteristically different manner it understands the world as a range of possibilities. It is a world it is a domain it is a horizon of all its actions I mean I understand this world when I leave this world what happens is that I understand this world by relating the entities in this world to me to my background everything that comes around I mean that have finds around me has a use for me. Say for example this computer is for me to use it to work the chair is for me to sit the water bottle is for me to carry water the camera is for me to take pictures the pen is for me to write. So all these entities have meanings for me independent of what they these entities are I mean what these entities actually are is not a major concern what it what is a concern is they all have some use I mean they are all understood by me as something. So I relate them with me so this is something which distinguishes them being of man from the being of other entities. So does not understand the world as a range of possibilities I can I can do so many things in this world I can I actually project myself into this world this is Heidegger's language projection of possibilities by doing certain things does not always has understood itself in terms of its possibilities and it is constantly more than it factually is this this whole idea of what I am factually is what design is factually is it is more than that because it is always project certain possibilities the future when I live in this world I live in this world in terms of my projects my ambitions the things which I plan to do and objects around me the way in which I am going to use them employ them for my purposes. So in that sense I am definitely more than what I am factually is there is in needs of world populated with entities for it to engage with. So there is a different way in which design the being of man distinguishes and understands itself from the being of other entities that these entities are there for the being of man again it is a being in the world cannot escape from the world. So there is something called Heidegger calls it a kind of facticity or kind of thornness I always find myself in this world and I cannot escape from this world if I want to live I have to live in this world and facticity and thornness are inevitable there is no way you can escape your existence can escape the being of man can escape being situated thrown into a world of objects entities and possibilities. So on the one hand you can say that there is freedom because I will explain this concept slightly later because there is freedom because you know when you live in this world you are free to do certain things you are unlike other objects other objects are being used by others they have no freedom but in the case of man the being of man has got freedom but at the same time there is something called facticity I find myself here I am limited to that constrained by the fact that there is I am here. So in that sense my freedom is constrained but on the other hand I have freedom to do certain things so there is a kind of apparent conflict between these two aspects of the being of man. So here is a passage from being and time I quote the essence of design lies in its existence according to these those characteristics which can be exhibited in this entity are not properties present at hand of some entity which looks so and so and is itself present at hand they are in each case possible ways for it to be and no more than that. So when we designate this entity with the term design we are expressing not its what as if it were a table house or tree but its being unquote. So I just read the first sentence once again the essence of the design lies in its existence. Here it distinguishes itself from other entities other entities I mean this these concepts will be elaborated in the next lecture where we will be discussing existentialism. So I am not going to the details now but there is a definite a specific way in which the designs being is different from the being of other entities. So when we designate this entity with the term design or being in the world we are expressing not its what like a table or a chair or a house but its being. So it is something which has got a being a kind of free existence we can so to say. And now we have already mentioned that design is a being in the world it finds itself in the world the throwless aspect of design the facticity of design. Now there is one more aspect which is also very important which is actually not very different from being in the world that is being with others because design finds itself always in the world which it shares with other people. So the design is essentially being with others it is an ontological component of design. See the being always with others is actually it constitutes my the ontological character of design being with others like it is a social being in that sense we can call it design and the world are internally related. So it is being in the world and other people have a role in deciding the structure of the world because the world my world is not something which I myself have created. It is not the world which is which is per se given a priori no it is a world which I too contribute in creating along with other people. So it is there is also a very important socio-political cultural world where other people being of other people also participate in creating where I am also a participant. So in that sense other people have a role in deciding the structure of the world. The world inhibits it along with other beings like itself and no one is himself in every dayness this is what Heidegger says in being and time no one is himself in every dayness every dayness means you know in our every day day to day existence no one is himself because the world in which one person say for instance I find myself I am not alone in this world. And this world is not my creation or God's creation it is a creation of people like me along with others I too created I too contribute to its creation. So in that sense no one is alone what does in works upon is provided by others. So others play again a very crucial role in my life. So this is again an aspect of my facticity as I already mentioned this world is created by others. So there are several conditions several institutions in this world several possibilities in this world. Say for instance when I work in IIT Madras as a faculty member it is not 100 percent my choice of course I can say that it is my choice in one sense that I can if I want I can leave this place or it is my conscious choice that I have taken up this job. But for me to take up this job such a profession should exist such an institution should exist education institution the profession of a faculty member a professor or associate professor whatever it is that should exist. So that is not created by me that is already there. So in that sense what the being of man works upon is provided by others. So others play a very crucial role in deciding my own ontological character. What this produces is distinct for others again see what I do here when I engage a class when I teach this is a profession which I can so to say for the sake of argument let us say that this is a profession which I have consciously undertaken. So in that sense I can say that by being a faculty member of IIT Madras I am creating my own identity. So which I create for the sake of argument let us accept it so. But even that even when I do certain things here teaching engaging classes even this class itself it is this time for others it is not I am not doing it completely for myself if I am a painter or a musician I paint and sing also for others if others are not there my activities would become meaningless. So that is very important so again if I am a painter the institution of painting is produced by others and my painting are for others to appreciate this is what I just explained and again the where of and the towards which of equipment relate the work world of other people. So there is a where of and towards which there is a destiny it is for others it is destined for others. Again the readiness to hand of objects for me is not merely their readiness to hand for my design alone. So if I am a painter I will be using lot of things canvas colors and other things and create lot of images and other things. So I can say that these are readiness to hand objects of objects for me but it is not just for me alone it is for everyone it is for others because my work is also for others. And again design is being with being of design is being with design's orientation towards ready to hand objects is characterized by concern for others I mean this is what I just mentioned there is a concern for others a solitude we can say when I teach when I engage a class in IIT Madras I am basically doing it for my students for others for the society I am being part of a national building activity. So it is all for others it is a kind of concern for others concern not in the emotional sense of the term but in a very existential and ontological sense of the term concern. So that is why Heidegger calls it it is of solitude and then attitudes like if I am indifferent to something or hostility when I show hostility etc even such attitudes even indifference shows this solitude according to Heidegger. So this is again from being and time I quote the who is not this one not that one not oneself not some people and not the some of them all the who is the neuter the they. So there is a concept of the they Heidegger referred to the world the social world it is there is a they which is actually not one particular I mean you cannot specify who is this they it is a kind of neuter they again another quote I quote the they which supplies the answer to the question of the who of everyday design is the nobody to whom every design has already surrendered itself in being among one another being and time and quote the their being of design can be characterized can be picturized in this way. So you have the being in the world here and being in the world is the design where the world actually is the world as our world it is to be conceived as our world it is not the individual designs world something which is a subjective domain no it is always necessarily a world of others as well. So it is our world and the world is again can be divided into the world of entities which are there for ready to hand objects like cameras computers and other things around me and there is also social world where other people are there where I also belong to that society. So there is a kind of interconnectedness here as I am already mentioned the world is our world and the social world is my world and the world of other people and the world of entities are there available for me as ready to hand objects but when I use them I use it for others in my living with others in my being with others I employ them. So there is a kind of inter subjectivity though I as a subject use them the equipment the tools all these things I use but I am using it not for me there is a kind of solicitude a concern for others. So there is inter subjectivity and Heidegger often says that the design is always mine. So that is again another very complex expression which can mean many things he says design is always mine. So there is no way that I will be losing my design I mean if you take it literally but again as I mentioned earlier Heidegger says that I gain my design. Probably what he means is that you know there is something called authentic and inauthentic design I am coming to that we will discuss it in this lecture itself. So before we actually go on discussing that let us see this mindless and being with there is a kind of apparent contradiction between these two ideas you know design is mine when I say design is mine it is so individualistic I am individualizing my design it is me I mean it is so authentically me it is pure me I can say and under trait it I can even say but again on the other hand it is being with it is being with being with others being in the world social world and I too have to share a world of other people and all the activities I do I am participating in certain practices which are created by other people and they are intended for other people. So in that sense there is an apparent contradiction between this mindless and being with both are features of my ontological character social world a world of both others and I again there is also this apparent contradiction comes in subjectivity and inter subjectivity like there is a subjectivity but essentially we would understand that it is an inter subjectivity design is not just design in isolation but design is always a being in the world it is not a being in isolation it is a being in the world it is not abstract pure being of Husserl or Plato or any of those philosophers but it is a being which is concrete which exist in this world. So inter subjectivity is a specification of the subject according to Heidegger so that is why it is being there or being in the world not a being in isolation a pure being. The relationship between subjectivity and inter subjectivity determines the designs everyday mode of existence and there is in this context we can talk about authenticity loss of authentic individuality is a possibility in everyday in average everyday existence. It is an active possibility that in our everyday kind of a life I might lose my authentic individuality so now Heidegger is going to talk about that what is it the designs existence in this world design can basically existing two different ways one is authentic existence another one is inauthentic existence in authentic existence you take responsibility of what you do you are what you are in inauthentic existence again it is design which is inauthentic it is not that inauthentic existence you lose it it is design which is inauthentic where you are not your usual self authentic and inauthentic existences to be authentic is to be something of its own so something of its own again is a metaphor something of its own as if there are occasions in which I am not my own I mean I do not own myself of course there are occasions where I do not my own myself see for example I will give you a very very plain example very common sensical example from day to day life when I imitate a film star because I admire him a lot so I try to imitate him like his hairstyle his everything you know in my even in my walk in my voice I am try to emulate him so in all aspects I try to imitate him there what is happening that I am losing my authentic individuality I am submitting it I am surrendering it to something else to the day because this actor actually whom I admire belongs to the world of the day so I am not being my own self I am rather surrendering myself to the day and imitating someone else so this is just to give a very common sensical example from day to day life then we try to understand the meaning of the word authenticity the Greek word autos means done by one's own hand where one is self sufficient again being authentic and inauthentic art designs possibilities as I already mentioned you know even to become inauthentic is a choice say for instance as I the example which I have cited just now when I imitate an actor I start imagining that I am that person so here what happens is that that is also my possibility surrendering my authenticity is also my possibility when it comes to authentic existence at this is again a very interesting concept in in Heidegger because he ontologizes the idea of authenticity the to be authentic is to be in a certain way to act and live in a certain way to be authentic and to be inauthentic is also to act and live in a certain another way which is not probably the original way in which I should be living and I should be acting I should be doing things but still it is a way which I have chosen so it is another it is my own choice it is a it is an I would rather say that there I have surrendered my authenticity so to be design is to ask certain question concerning the problem of being and also of one's own existence so this is again a very active possibility of design alone to act the question concerning the problem of being to be concerned about this problem they become an issue only for an authentic being not to exist as an ontic entity among other entities not to be static being constantly ask search and become so this is another thing you know the feature one of the essential features of authentic design is to seek to ask to search to become I mean be in that process of exploring rather than just confirming to what is being what is happening around you so rather than being a blind conformist of what is going around you try to be more explorative try to explore possibilities more possibilities which are your own and act in this world accordingly so the in German the word authentic is it is agentish in German means real or proper something which is real or proper and in authentic means not literal something which is figurative like it is not literally what it means but it is figurative design is sometimes authentic and sometimes not design's authenticity is hidden but nonthless given beforehand so this is another very important aspect it is given beforehand by design is actually given beforehand it is since it is given beforehand I can talk about authentic and inauthentic ways of existence if it is not given beforehand I cannot talk about it but it is not given beforehand in the sense of an essence of me something like my art man or whatever it is not in that sense you know it is given to me but that range of possibilities that possibilities of understanding and relating to the world in a certain way certain unique manner they are all already there it is not a substance with an essential nature and with properties or accident something like as I already mentioned something like an art man or a sword which is which has got certain properties and accidents which is a substance not in the sense that there is an essence which I have design's potentiality or possibility is prior to its actuality so actually what am I actually what am I is based on several conditions several factors these conditions and factors would probably make me what I am that is true but again I mean I might come across or I might find myself in several circumstances see today I am working in IIT Madras or today I am working in somewhere else say tomorrow again I am working in another university say for example MIT so there the situation is different I find myself in an entirely different world there here I am finding myself in a very unique world but my potentialities or possibility is prior to this actuality whether I am working here in IIT or in MIT my potentialities and possibility or possibility is prior to that so accordingly I would be negotiating myself moving here in this place or wherever place I am working the design is not a definite actual thing but the possibility so this is where he says you know it is if it is something called an essence a substance the essence of a substance then it is then it is an actuality then it is definite it is something which is so definite but here it is a possibility so design needs to be understood in terms of its possibilities the possibility of being which I have the possibility of being my own being that is what is what determines my design so the more I deviate from that possibilities I am losing my design or I am inauthentically existing design's way of being involves the capacity to choose among several possible ways of being the ways of being involves the capacity to choose among several possible ways of being there are several possible ways of being I can I can even when I work in IIT Madras I can I can actually carry out this profession of being a faculty member in IIT Madras in several ways I can be a very lazy professor I can be a very active and enthusiastic person there are several possibilities I have of course some of them are dangerous possibilities if I bunk classes then that is a problem okay and if I if I am very cruel to my students that is again a problem which I am not supposed to if I am unfair to my students that is but they are they are all my possibilities they are all my possibilities and they all so that is what all the possibilities would decide what I have for instance my inauthenticity is also a possibility the ways I can exist inauthentically is also a possibility so design and authentic existence design needs to be addressed with a personal pronoun I or U not it something an object where I where I refer to an object a hammer or a computer but it is an I or a U it is mine I have already mentioned this being of other entities which are merely present at hand that see this water bottle the being of this water bottle is something which is merely present at hand something which I can use does not have an entity does not have a being of its own design can take charge of its own being so this is the possibility of design I can take charge of my own being that is authentic existence being of man is whatever it decides or has decided to be design is its possibility to be authentic in this sense is to have a room for once on have a mind of once on being once on master to be true to once on self to be once on person to do once on thing design is not equated with human being in that sense there is a design of man so that is why it is possibilities it is actually we are referring to possibilities when we refer to design the in design refers to the disclose atness of being so now in this context what is in authenticity then average every day mode of existence of design so just to live a life with others which others leave it is not my own life I am living I am living a life what others leave mind is of design takes the form of they so there is no mind but only a day I become one of them self is a they self design loses the in the day so I get lost I mean my I lose my design in the in the in the day and it understands the world in the way they make it available to it self understanding two will be inauthentic except prevailing opinion confirm to what they does and things the they the they does and things so I am not exercising my own authentic potentialities of existence but just follow what others do once on design gets completely dissolved into a kind of being of the others so see there is always a way in which I would ideally do things in this world I would ideally live in this world so instead of pursuing those my authentic genuine ways of doing and living in this world I just copy what others do I just confirm to the accepted practices that is the authentic inauthentic way of of being and in this context regaining your your design your authentic being becomes important not by isolating oneself from others it is not that you know see for instance if I am a classical musician a kinetic musician I will have to definitely learn certain basic things which all kinetic musicians should have to learn the basic notations and other details I can say that I mean I want to be so authentic and original and and and and in my own ragas and other things I mean there are certain specified number of ragas and specified ways of maneuvering when you are a kinetic classical musician so I cannot say that these things are not acceptable for me I want originality and authenticity originality and authenticity is not to be expressed in that fashion you have to accept those practices which are customs which are there in the world they are not created by me they are there they are created by the they of course just by participating in it I would not be losing my authenticity so it is not by isolating oneself from others being with is not a limitation it is a typical human way of being I mean to be a musician I have to be I have to use all these accepted practices that is not something which is unusual that is my way of being that is man's way of being authenticity consistent attaining a difference in relationship so it is not doing things entirely in a different way ok I mean calling something else as music but participating in the process participating in the practices but do still doing it in a different way design has to do has to be with others occupy with others in a practice has a role in the practice only I mean my identity is always a role identity either I may painter or a or a faculty member teacher or a musician or a critic whatever I am these are all practices which I have not created but the in these accepted already created practices I have certain roles I occupy certain roles these roles would decide what I am so practices are not its creations the designs creations they are socially defined and culturally inherited task they are necessary for us but realize its possibilities in such practices example of music which I have cited now what is designs being in this context placed in an interpersonal context of various practices so I find myself in an interpersonal context of various practices you know this classroom for instance when I work in IIT Madras there are several things I do as a faculty member in IIT Madras several practices that go around me which are not my creations in an impersonal context as others can also occupy those roles and engage in such practices self understanding starts with understanding oneself by relating to such impulse in personal context so my self understanding as a philosopher as a as a faculty member here this necessarily happens by relating myself to such impersonal context of IIT Madras of philosophy or whatever I relate myself to a function that anyone can perform in order to understand myself authentic existence does not mean insulating yourself or excluding you completely from common practices but to do it differently attaining with the their self practices and roles created by the they authenticity is an achievement in that sense the as a has to discover the world in its own way different from the their self it is participating in the practices but differentiating oneself from the their self do not be that they be always mine retain that mine that that's I in in authentic existence I refuse to take responsibility of my actions and the design is responsible for its inauthentic existence as well as I mentioned earlier inauthentic means I do not take responsibility because it is they I am I am part of the they or rather I am the they self there but when I am myself I am in my own then I have to take responsibilities then the decisions are mine my inauthentic being is owned by me so inauthentic being is also owned by me now let us see on very briefly see designs ontological structure to understand the concept of disclosure truth as disclosure which is a very unique conception of Heidegger it is understood as a disclosetness or care interpreted in terms of the three temporal dimensions of past where you know you your past throneness or this dispositeness then future where I project myself to future my possibilities and understanding and present where I find myself situated in a context fallenness or fascination and throneness is I find myself in a world dispositeness is that is its receptiveness it is based on this dispositeness I receive things manifested in the different moods on the base of which the world discloses to me differently say for example when I am happy the entire world discloses itself to me in a different way when I am so sad and depressed the same world would be disclosing to me in a different way so it is the it is the dispositeness of design which is understood in terms of various moods which decide in a very crucial way my ontological character my way of understanding the world projection every concrete situation offers a range of possibilities for acting in which design projects itself and in understanding design projects itself onto such possibility so what is understanding is I mean I am relating myself to certain possibilities to future and in that sense every understanding when I understand something say for instance when I understand an object in front of me as a chair I understand it as by relating itself to my conditions that it is something where I can sit I can use for certain purposes it is meant for certain purposes in a social context all these objects entities I understand in this way by relating them to me to my context so in that sense I can say that all understanding is self understanding then fallenness where fallen away from itself as an authentic potentiality for being itself and has fallen unto the world manifested in idle talk curiosity and ambiguity I am not going to elaborate these topics these concepts because the most important thing is to understand the notion of disclosateness now or disclosure it involves a closing of or covering up of any real understanding of the world now let us see the truth as unconcealment this concept there are certain traditional conceptions of truth which says that conformity between our judgment and fact is so central so integral to our traditional understanding of truth which Heidegger opposes Heidegger has a very interesting and a very different conception of truth where he understands truth as alitia or unconcealment truth as attaching to propositions like that is a traditional conception where correspondence between propositions and states of affair when I say that there are two chairs in this room the proposition corresponds to the fact that there are two chairs in this room or when I say there is a TV kept on a table I am expressing a fact and the proposition corresponds to that particular fact Heidegger says even this understanding of truth is derivative from a more fundamental understanding of truth as self manifestation or revelation or disclosure actually this is what he emphasizes on truth as disclosure as unconcealment such a correspondence between propositions and states of affair presuppose a field of intelligibility within which entities may be found so what is that field of intelligibility that is the question that is design designs on the logical space on the logical horizon so unconcealing establishes this prior field of intelligibility unconcealing is an a priori transcendental condition even for propositional truth so this theory this notion of unconcealment according to Heidegger is what characterizes truth truth and knowledge everything I mean they presuppose this unconcealment so he says that this is the way in which truth was understood by the Greek thinkers the original Greek thinkers the meaning of truth which was lost in the course of the history of western philosophy where it has become later on identified with what you call correspondence theory coherence theory and various other theories so it is a Greek term is alitia which means disclosing or uncovering or discovering or revealing or making manifest that which in some sense lie hidden see so this is what I sometime back I mentioned about mood for instance let us say let us take an example I meet a student and one of my students whom I taught long long long years back say 10 15 years back I taught him and I meet him today on my way to my classroom he he comes and meets me and says that I have come to meet you I feel so happy seeing my student he is an old student I see I feel so happy in seeing him student as such the person as such will not generate such kind of a response to everyone who sees him everyone who sees him may not feel happy in the way in which I feel happy I feel happy I conceive this person in a particular way I understand this person in a particular way I mean with lot of happiness and all that because there is a context the context is that we are related in a certain way he was my student so all these things are important for Heidegger the ontological context of the of the being in the world is important the Zen is the field of is a source of intelligibility so that that is what is meant by the source of intelligibility the context in which things will become intelligible why there is happiness when I see a person another person who sees him may not be feeling that happiness because there is a domain of intelligibility that is me my the same truth as unconcealing is possible only because there is design without design there would be no truth at all entities require the design in order to be intelligible to recognize them as entities that are capable of entering into states of affairs that may correspond to proposition so all these see when I mentioned about the television is on the table this these objectives these entities like television table and their interrelationship it one is upon the other all these presuppose a domain of intelligibility that is me even that is presuppose I mean that that domain of intelligibility is presupposed by the statement for being true in terms of the principle of correspondence even things show themselves in many ways depending on the modes of access we have of them phenomenology is seeking after a meaning meaning is the entities mode of appearing things do not appear themselves they are uncovered to someone thus uncovering prerequires not only what is being uncovered but also another being this being is uncovered to that is to the human being the design is at the center of this process of uncovering so truth meaning knowledge everything is possible because there is design which is a context of intelligibility to which things events and the world discloses itself so it is not correspondence it is disclosure it is unconcealment it is al-ithya meaning is in that sense interpretation because there is no objective universal meaning every object it discloses probably differently to different people based on the context the ontological context of that design heidegger links phenomenology with hermeneutics in this sense and before the questions of being can be answered one need to ask or what is questioning the questions of being in the first place the this leads to the analytic of design which we have already seen and the things presents themselves to us this presentation itself happens in a manner which is self concealing and unconcealment is an event that happens to the side that is the way in which things uncover themselves or design leaves in this world understand this in this world so when I understand this world I understand it in terms of my possibilities my objectives my concerns my projects so mine that ontological horizon of mine my my existence comes into the picture it is at the center and everything around me entities objects other people everything around me actually I understanding it as essentially relating all of them to me to my ontological horizon we encounter entities as beings that are only in virtue of the world within which they can be disclosed and encountered and unconcealment is not only part of the world but also human condition itself uncovering is a way of being in the world so to be in the world to be designed is to encounter this disclosures this uncovering of objects to live in this world by relating oneself with other objects by being in this inter subjective domain of affairs world affairs is to encounter such unconcealment uncovering constantly the way we are disposed matters or modes possibilities and understanding all these things I have already explained so we will wind up this discussion here so the major points which I was trying to highlight is there are number one the ontological the analytic of design designs ontological analysis which reveals the structure of design and then you know the structure of design as revealed as being in the world with being with others and there the possibilities of design are to authentic or inauthentic existence and to be authentic or to be inauthentic their choices of design and when the design is authentic it is on its own otherwise it is just imitating others it is part of the day so here if you delve into the structure of the little deeper you will understand that this is again constitutive of certain structures which Heidegger would call four structures of understanding which is a pre-existent context of meaning which determines the ontological horizon of each design and the entire world is uncovered is unconcealed to this ontological horizon so truth needs to be understood not as a correspondence between facts and a proposition but as unconcealment where things the world is uncovered to the unique and peculiar ontological horizon of design so this is Heidegger's contribution we will see his influence is impact on other philosophers in the coming lectures where we will be particularly taking up problems in existentialism now let us wind up this lecture thank you