THE GENESIS OF „ESSENCE” IN TECHNOLOGY – MARTIN HEIDEGGER

Abstract

In the broad manifestation of technology, it becomes a phenomenon of
terror for the modern age, since through enormous multiplication it has far surpassed
the age in which it participates, has escaped its purpose and become a process of
autonomous action, which in its nature has certain aims, plays more and more the
ultimate cause of universal existence. Created in the subject's reason as a mode of
survival, it now fi nds itself in a position that fl ows in the direction of not understanding
things and becomes the ultimate force for itself. It operates within the scope of its own
autonomy with an internal command that is increasingly distant from the concept
from which it started. Through exceptionalism in the interpretation of the archaeology
of the concept, Heidegger shows us how, through the new-age band of posing, through
aggressive utilitarianism, being collapsed in the process of transmission and ended
at the point of the product dictated by civilisation. In ever-increasing exhaustion,
through growth, that which stands at a high level of existence in power withdraws
from itself, leading technology to the extinction of its original essence. This point
reached within the process of change has thrown the technique out of its original
essence. Its essence now lies in the realms of frightening appearance. The genesis of
being, which began with the Greek concept of the uncovering of things, persistently
participates in history and fi nally ends in the moment of a devastating revelation
that, in the wake of pragmatism, disintegrates the ancient kalokagaty into particles of
utilitarianism and transforms into it a state of pure regression through the continuous
negation of the archetypal essence. This is its truth, and appearance is the opposite
of it, so Heidegger shows us the path of conceptual erasure, which in turn was in
the archetypal edition in the service of regular being and existence. On the way to
its realisation, it succumbed to the demands of the infi nite will of impersonal Dasein
(the man), which recognises itself as mere activity of consciousness, refl ected through
impersonality in the high dissolution of pronounced egoism. Heidegger saw where the
paths of modern technology lead. By going back to the beginning, he tries to call it to
him through the time machine of understanding: through the truth of revelation that
stands in negation with admiration in creation and refl ected wonder at creation against
the rebellious functionality of action. The world based on modern technology is in
itself uncertainty, so the great thinker himself is not sure how everything will turn out,
but he trusts in the kind of redemption provoked out of danger based on the terrible
routine of unchanging emergence.