'Heidegger on the Connection between Nihilism, Art, Technology and Politics' by Hubert L. Dreyfus

'Our everyday know-how involves an understanding of what it is to be a person, a thing, a natural object, a plant, an animal, and so on. Our understanding of animals these days, for example, is in part embodied in our skill in buying pieces of them, taking off their plastic wrapping, and cooking them in microwave ovens. In general, we deal with things as resources to be used and then disposed of when no longer needed. A styrofoam cup is a perfect example. When we want a hot or cold drink it does its job, and when we are through with it we throw it away. How different this understanding of an object is from what we can suppose to be the Japanese understanding of a delicate, painted tea cup, which does not do as good a job of maintaining temperature and which has to be washed and protected, but which is preserved from generation to generation for its beauty and its social meaning. Or, at the other extreme, an old earthenware mug, admired for its simplicity and its ability to evoke memories of ancient crafts, such as is used in a Japanese tea ceremony. It is hard to picture a tea ceremony around a styrofoam cup.

Note that an aspect of the Japanese understanding of what it is to be human (passive, contented, gentle, social, etc.) fits with an understanding of what it is to be a thing (evocative of simpler times, pure, natural, simple, beautiful, traditional, etc.). It would make no sense for us, who are active, independent, and aggressive -- constantly striving to cultivate and satisfy our desires -- to relate to things the way the Japanese do; or for the Japanese (before their understanding of being was interfered with by ours) to invent and prefer styrofoam teacups. In the same vein we tend to think of politics as the negotiation of individual desires while the Japanese

seek consensus. In sum, the practices containing an understanding of what it is to be a human being, those containing an interpretation of what it is to be a thing, and those defining society fit together. Social practices thus not only transmit an implicit understanding of what it is to be a human being, an animal, or an object, but finally, an understanding of what it is for anything to be at all.'