Why do we exist?

"As Heidegger puts it elsewhere, in Plato and Aristotle beings win the gigantomachia, the struggle between Being and beings, for Being is now understood as the highest or first being. As he explains in his wartime Parmenides lectures, in and with the philosophical tradition's understanding of truth and falsehood, aletheia is opposed to pseudos, to falsehood in the sense of incorrectness, which displaces the inceptive Greek senses of unconcealing and concealing. The translation of aletheia as veritas is related to the political-moral economy of ancient Rome, and therewith, Heidegger makes clear, to the manifold successors to Rome: medieval Christianity, modernity, Nietzsche, and--I agree with William V. Spanos on this point--National Socialism.

The Latin falsum has the sense of "bringing to a fall" or "downfall," which is "only a subsequent effect [Wesensfolge] within the essential domain [Wesensbereiches] of dissembling and concealing which makes up the essence of pseudos". "Imperium" and the "imperial" constitute the "essential domain" decisive for the "experiential domain" (Erfahrungsbereich) in, from, and for which "bringing to a fall" acquires its status as the designation for the counter-essence of "what the Greeks experience as alethes, the 'unconcealing' and the 'unconcealed.' " The experience of imperium is that of "command," of the taking over of a territory, which is ruled by commandment. "Command," then, is the "essential ground of sovereignty" (Wesensgrund der Herrschaft) and, moreover, describes the characteristic actions of the god of the Old Testament and the gods of Rome, but not those of Greece. In a further specification, "command" determines Roman law and right, ius and iustum; iustitia "has a wholly other [ganz anderen] essential ground than that of dike, which arises from aletheia." "Being superior" (Obensein) belongs to "command" and is the "constant surmounting [Überhöhung] of others, who are thereby the inferiors [Unteren]." Surmounting requires the power to "oversee" (übersehen), which means, therefore, to "dominate" (beherrschen). The "overseeing" of imperium requires constant "action," by which enemies or rivals will be brought to fall through " 'direct' attack" (Ansturm) or "subterfuge" (Hintergehen) or "trick," which, "not accidentally," is an "English" word. Those who fall are not destroyed but rather "raised up" (aufgerichtet) within the boundaries established by those who rule; this "fixing" (Abstecken) is Roman peace. Indeed, the greatness of the imperial, Heidegger writes, lies in the subterfuge by which it secures its dominion. The expansion of early Rome through treaties and treachery shows this.

The "Romanizing" of the Greeks conditions not only all subsequent understanding of them in the history of the West but also the historical and metaphysical Auseinandersetzung of the modern world and antiquity. Even Nietzsche's metaphysics, as a modern attempt to recover antiquity, is conditioned by Rome and thus is ultimately "unGreek." The Roman experience of beings, encountered under the "Roman stamp" (der Romisch Prägung), reaches into Christianity and hence to the medieval and modern ages. "Romanization in the essential sense of the Greco-Roman historical domain," Heidegger writes, must be understood as a "change in the essence of truth and Being"; it is an "authentic event [Ereignis] in history". The transformations of aletheia and pseudos as correlates with the imperial experience mark an epochal boundary. "The imperial as a mode of Being of historical collectivities [Menschentums]," Heidegger explains, is not the ground for the essential change of aletheia into truth as correctness but is rather a following of the enfolding of truth into the meaning of correctness. Heidegger makes clear that there is something "make-shift" (Notbehelf) in the phrase "change in the essence of truth," which does not speak clearly enough of the way "in which it unfolds itself and history 'is' (wie sie selbst west and die Geschichte 'ist')". This process exhibits the inner connection of the coherent modes of action which ground Western history, and is not to be understood causally."

Just don't expect me to take you seriously, I didn't even read that drivel.

t you trying to look good by copying and pasting his words into this box and passing it off as you're own.

You don't go batting at mirages with a stick, you just know they're mirages and you walk right through them.

I’m a new member here and I’m not native. I found it difficult to comprehend some of your replies. Please simplify your English.

The original poster was reaching for teleology, not causality. You're unlikely to help him by conflating these 2 unrelated concepts.

I think because I have mind to think, I’m not an animal a cow, a donkey, a hoarse that live to eat and drink and to serve me without any objections. And I have mind that makes me able to track and control other creatures. And because I never heard of any animal or insect that succeeded to deceive me, I can say I’m not there for them but they are here for me. And because I’m neither a snail nor a tree and I do have mind that makes me think and contemplate I have to ask myself, why? How? When? Where? Simply because I have mind that can think.

When I think about other creatures around me, I see that it's created for a very specific purpose. The sun, the moon, the day, the night, the plants, the water, the mountains, everything is there for a specific purpose and I believe they are all there to serve us. And I feel they are happy and peaceful knowing what for they are there. What for we ourselves are there? What for?