Heidegger’s representation of Dasein’s death relation in Division Two of Being and Time remains a singularly prominent reflection on death in the canon of twentieth century continental philosophy. At the same time, though, it is a representation whose limitations have been established by commitments made in Division One, specifically in Heideggers’s account of being-with. My interests in this paper are in the intimate relation between intersubectivity and death, and I engage in a comparative phenomenology in order to free things up. More specifically, I provide a critique of certain key aspects of Heidegger’s account of Dasein, and then I contrast this with the radically different way that the Iroquois practice and experience the connection between intersubjecivity and death. The Iroquois tribe establish their connection between themselves through formal condolences rituals. As I articulate in the paper, for the Iroquois, the relationship to the dead is the source of my relations with those who are living. Dead people are not just an anonymous “they,” and the words said about them are not just idle chatter, but the source of responsibility to continue the community
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DOI 10.1558/ccp.v2i1.45
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References found in this work BETA

Phenomenology of the Social World.Alfred Schutz - 1967 - Northwestern University Press.
Being and Time: A Translation of Sein Und Zeit.Martin Heidegger - 1996 - State University of New York Press.
The Phenomenology of the Social World*[1932].Alfred Schutz - 2007 - In Craig J. Calhoun (ed.), Contemporary Sociological Theory. Blackwell. pp. 2--32.

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