ABSTRACT
If we interpret ‘death’ in Heidegger not, like most readers, as the end of a particular person’s life or culture’s way of life, but more broadly as the absolute end of any capacity for sense-making whatsoever, I argue that we can best account for its role in Being and Time’s ontology of Dasein; find a systematic place for the various, more ‘local’ forms of breakdown that get called ‘death’ on the most prominent readings of the text; and highlight the continuity between Heidegger’s early concerns about death and his later worries about nihilism and the technological worldview he calls ‘enframing’ (Gestell).
