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Dwelling after Heidegger
Louise Sundararajan, Ph.D., Ed.D.
Rochester Psychiatric Center, NY
louiselu@pop3.frontiernet.net
[Excerpts from Dwelling, building, and thinking: From Heidegger to habitat
theory, paper presented at the International Society for Theoretical Psychology,
Berlin Conference, April, 1997]
Heidegger claims that humans do not "inhabit" like animals do-- they "dwell,"
and that "dwelling" takes place not so much in a site or "environment" as in a
"world" --animals supposedly have no "world." Contrary to Heidegger, this paper
attempts to explore the wide margins of overlap and affinity between dwelling
and habitat selection, and to illustrate this point with a counter example--a
Taoist project of dwelling as portrayed in a fifth century Chinese landscape
poem by Hsieh Ling-yün. A detailed analysis of Hsieh's poem suggests the
tentative conclusion that the Taoist project of dwelling is capitalizing on a
possibility that has been prematurely foreclosed by Heidegger--the possibility
that there is a continuum between "dwelling, building, and thinking" of the
humans and habitat selection of the animal kingdom.
. . . .
As Haar has pointed out rightly that in the Heideggerian framework, Natural
beings--sun, night, trees, herbs, snakes, cicadas--which Heidegger names, among
others --do not have any subsistence of their own. They occur only in a world
and in relation to a human work, in contrast with it (1993, p. 59). This
marginalization of Nature seems to have important consequences for dwelling--for
one thing, it renders dwelling disembodied. Symptomatic of this disembodied
dwelling is Heidegger's lack of empathy for our creaturely needs, as evidenced
by his claim that the contemporary shortage of housing, deplorable as it is,
does not constitute the real plight of dwelling (1971, p. 161). Disembodiment
also renders dwelling on earth more precarious ("what is the state of dwelling
in our precarious age?" asks Heidegger, 1971, p. 161, emphasis added) than it
already is--in the Heideggerian framework, poetry has superseded the body as our
vital connection to the earth: Poetry is what first brings man onto the earth,
making him belong to it, and thus brings him into dwelling, (Heidegger,1971, p.
218). Having lost its instinctual and physical connection with the earth, the
disembodied Dasein is condemned to do its pirouette in a tight circle of
building and thinking, a precarious dance, which, if all goes well, may
hopefully culminate in dwelling on earth. In sharp contrast is the Taoist
project of dwelling, which seems to have started the whole thing in reverse
order, beginning with the poet affirming his ties with the earth, as he sets out