By A. M. Halpern, Amy Miller, Margaret Langdon
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Additional info for Kar?úk: Native Accounts of the Quechan Mourning Ceremony
7 Confronted with the imminence of death, we have no alternative, no shared alternative, other than “a constant tranquilization about death”8 (eine ständige Beruhigung über den Tod)—a tranquilization addressed as much to ourselves as to the person who is dying. We therefore collude among ourselves to persuade the one who is dying that his time has not yet come, that there will always be time to think about it—to provide comfort and solace, dodging the “Being authentically toward death” so as better to console— Being-toward-Death and Dasein’s Solitude 15 and to bring comfort to ourselves at the same time.
The fact nevertheless remains that Heidegger considers the appropriation of death to be the key to authenticity. And in so doing he bars from consideration [fait l’impasse] all the ways we might conceptualize a “dispossession of death” (my death is not my death) that would confer on death an entirely different meaning. What are these ways? How do they controvert the existential analytic? Being and Nothingness will develop at length possible representations of such a dispossession. As for Sartre’s theatrical works, they will put these representations on stage.
First and foremost, it is a kind of “being-one-for-another” in opposing death, in uniting against it, in suffering its proximity collectively. 21 In considering “being-with-one-another,” which denotes an essential structure of the constitution of Dasein, such a front (against my death as well as against that of any other) requires that we take into account, as constitutive, the primary possibility (here and elsewhere) of a misfortune that leads to the brink of death, as well as to famine, to disease, to the unavailability of assistance (and to the inequalities that accompany such unavailability), to murder and all forms of violent death—as well as to the means to resist this possibility, as shared means.