Category Archives: M/s

Kinky Wilde-isms

These are posted without attribution … since attribution would only indicate a nickname on an anonymous site.

kink is the refuge of homely, limited people; but the ruin of attractive,
talented ones.

after illusion, perversity is the greatest of life’s pleasures, and the
preoccupation of genius.

there is no such thing as a “kinky” or “vanilla” person; people are either
interesting and charming–or boring and charmless.

polygamy is having too many partners; monogamy is exactly the same.

Kinksters refuse to be constrained by the pointless rules and expectations of
mundane society, preferring to be constrained by the pointless rules and
expectations of other kinksters.

To regain consciousness in a paramedic ambulance after ONE play session is
merely an accident; for it to happen TWICE is outright carelessness.

I like talking to brick walls, doormats and my property; the only things in
the world that don’t dare contradict me.

a little submission is a charming thing; a great deal of it, grotesque.

ownership and control-freakishness are really the same thing.

other masters and slaves are quite phony; the only genuine ones are me and
mine.

A man in his vice is an ugly thing, a woman in it is heavenly.

Sadist: One who, when he has the choice of two evils, chooses both.

The man who can dominate a London dinner-table can dominate the world.

“patio”: the name breathplayers give to their mistakes

Consensuality is the last refuge of the timid.

I like women better than clothes, and I like women with no clothes better than
anything else in the world.

The only difference between pain and ecstasy is attitude.

A Man’s face is his autobiography; his sub’s ass is his blog.

Blind ambition is an excellent start, ballgagged ambition is better.

The moment a Dominant must declare he has the authority in a situation he has
lost it.

To see yourself in your submissive is the product of incessant narcissism, or
fantastic oral.

If one could merely teach submissives how to talk, and dominants how to
listen, FetLife would be quite civilized.

People are not good or bad, they are merely charming or Gorean.

The ability to whimper is a serviceable substitute for passion.

It is better to stay silent and be thought a fool, than to be punished for
speaking without permission.

There’s a love that dare not speak its name; sadly, there’s also a love that
won’t ever shut the fuck up.

Many bdsm intimacies begin on the internet. and end in disaster.

There are many men a woman will submit to just to get rid of them.

“I’ve had a lovely beating… But this wasn’t it”.

I no longer attend play-parties; some of the women look as if they were poured
into their corsets and forgot to say “when!”

Many slaves are so grotesquely unattractive that I must resist the urge to flog
their mothers.

You can tell a lot about a man’s background and breeding from the cut of his
assless chaps.

He wears his leathers as if they were thrown on him with a pitchfork

There’s no way to distinguish between a good pro domme and a bad one. sooner
or later, out pops the fat ass.

She was raised in a poly household. they were too poor to practice monogamy.

If a “piece of property” wants to remain with her owner, all she has to do is
cater to what is most ugly in him.

Fetishes do not cease to be funny when people die any more than they cease to
be serious when people laugh.

24/7 master/slave is the marriage of meanness and martyrdom

bdsm divides people into sadists and masochists, or dominants and submissives;
it has no category for the truly original and unique.

bdsm with a woman is sometimes a vast improvement over wanking; but it takes
more imagination than most people have to really make it work

there is no sadder creatrue in the world than a woman who craves a man’s
spanking but has to settle for the whole man

bdsm “morality” is like a sexually-transmitted disease; the first stage is
called “honor, the second stage “honesty”, the final stage “community”.

there are many unfortunate women in bdsm who have to play mommy in order to
hang on to their daddy

romantics place their loves on a pedestal; sadists tie them across it

masters are the bosses in their homes; their slaves merely make all the
decisions

when their “property” demands release, most owners swing into action; they
immediately clean out the cage for rental.

People ask who is more imaginative, male dominants or female dominants? If you
ask me, the most imaginative creature is the male submissive who arrives late
to see a domme.

perversity is the daddy of invention

if sex is the spice of life, than sadism is the industrial acid

it’s fortunate that most bdsm “mentors” are too stupid to conceal their
dishonesty with deceit

I will never tolerate being called “master” in my own home

I have no issues with most doms calling themselves “sir”, “lord” or “master”;
after all, they are all napoleons of stupid.

I will never pay for porn nor support FL; I have no intention of bolstering
the capitalist system.

I have tremendous respect for her; she worked herself up from homeless teenage
runaway to beta-slave in a leather family

_many women face a terrible dilemma on FL; is he cheating on his wife or
hiding from his mother?

what’s the point of having a switch if you can’t turn her on and off?

There is nothing in the world like the devotion of a real slave, it’s a thing
that no Master knows anything about.

the amount of female gossip on these threads is shocking. it’s like washing
one’s dirty hitachi in public.

self-control is an essential element of a dominant’s character; it allows one
to peruse FL pix without bursting into laughter or puking.

the problem with human “property” is not that it depreciates, but that you
can’t even recycle it.

living with an extreme mascochist is not for the frugal; your water and
electrical bills go through the roof

If it’s not cheating as long as your spouse doesn’t know, is your spouse
really filing for divorce if you don’t know?

pervs confess to their more harmless fetishes in order to conceal the truly
sick ones

for most people, virtues are vices in disguise; for pervs, it’s the opposite

neither the sun nor death nor a fat slob in leather can be looked at with
unflinching gaze

I only engage in pervy sex to remind myself I’m not the center of the universe

the real art of topping is to know how far you can go too far

your problems getting laid are not necessarily due to gender politics

it looks like a duck, walks like a duck, and quacks like jay wiseman

To have one’s fist stuck inside a dubious girl, may be regarded as a
misfortune; to have both stuck looks like carelessness.

never judge a person by the clothes (s)he wears; never judge fetish-clothing
by the person wearing them

if clothes make the man, fetish-clothing usually ruins him

riding a new york city subway is perfect prepartion for attending a new york
city fetish-party

if FL wants to attract an even edgier crowd, it should be renamed as
facefuckbook

slaves are like sphinxes without secrets, but at least they have noses.

male sadists can often be very humble people, except when their ejaculate goes
to their heads

I no longer attend dungeon parties. I dislike the feeling of deja-flog

it’s not a good idea to fall asleep when whipping someone, though it’s often
difficult to stay awake

I’m in favor of capital punishment, as long as it’s between consenting adults

a dom with a beltful of floggers is like a frenchman with a chestful of medals

a legend in his own toy-bag…

my fetish is nursing-home sex; you wait inside all day and nobody comes.

when a maso woman says “you’re breaking my heart”, it’s usually with a tone of
admiration

the critical period in establishing a polygamous household is breakfast

most people become confused when they get “things all mixed up”; d/s people
are more likely to blot out all reason and memory

a genuine male dominant makes a woman either shudder or surrender

dominance complicates a man’s character and simplifies his submissive’s

A true gentleman is someone who never leaves a mark unintentionally

I disapprove of the way you dress, but I will defend to the death your right
to dress that way–once I stop laughing uncontrollably

he has the sort of bdsm experience that only comes from years of experimenting
on rubber dolls

many people on FL complain about “drama”; that’s because they have no talent
for it–buffonery, slapstick, vaudeville and farce are all they’re capable of.

A true sadist is one who can hit harder than a masochist can stand. A true
masochist is one who can find such a sadist.

We can forgive those who know less than we do. We cannot forgive those who
know more than we do.

I once spent a year at a leather household — I think it was a Sunday.

Masters spend the first part of training teaching you how to walk and talk, and
the rest of it telling you to sit down and shut up.

when weird creatures at some fetish party waddle up to me and introduce
themselves as “Lady Gusset” or “Lord Merkin” or whatever, my reply is always
the same: “That’s ok. I’m sure its not your fault.”

By giving us the opinions of the uneducated, FetLife keeps us in touch with
the ignorance of the community.

One’s FetLife is so often the life that one does not lead.

The one charm about 24/7 bdsm is that it makes a life of deception absolutely
necessary for all parties.

We are all in the gutter, but some of us are playing with our slave’s tits.

When good kinksters die, they go to Berlin.

Submissives begin by resisting a Dom’s advances and end by blocking his
retreat.

Submissives are made to be beaten, not understood.

I feel most at home in the kink community, not because it is intrinsically
more interesting, but because no one really belongs there any more than I do.
We are all there together in its wholly excellent vacuum.

Dominants were only made into such with great difficulty: the Dom is not
naturally dominant any more than the submissive. He has to be propped up into
that position with some ingenuity, and is always likely to collapse.

A Master, like his cousin the college professor, becomes one because it’s a
great excuse to stop learning anything.


Being and Time; and Place?

I am currently reading a book by the name of “Heidegger’s Topology: Being, Place, World”. Why topology when Heidegger’s most famous book is “Being and Time”? Heidegger’s notion of Being and his notions on philosophy imply a certain situatedness and site, and he was certainly aware of Jasper’s work on the limit-situation, having been the first reviewer of “The Psychology of Worldviews”. I will post more on this topic and how it relates to the M/s situation as I assimilate the ideas therein with the work on the mathematical topology of Being by Alain Badiou.

The Situation and State of Absolute Enslavement

The situation in Absolute Enslavement is that of a limit-situation, but in a sense every situation is a limit-situation, though this is not always transparent to those within the situation. In a transparent limit-situation something of the Absolute comes to the fore. It is my contention that the Absolute is that which partakes of the always excessive-to the-situation, or the Void.

Firstly the Void is not the classical physics notion of “Space”. Unformed matter, as Aristotle pointed out correctly, would be indistinguishable from such a concept of Void. Matter is formed space, as the fundamental particles of matter have no mass, and space has a “fabric” that can be distorted into form.

The Void, then, is punctual (there is a proof of this in the ZF system of set theory but I’ll leave that alone for now). This point is, in itself, the point of Being, that is always in excess of any given situation. This is the Void, the unpresentable, the unnatural, the source of terror to any given Situation, that is hidden away by the situation’s reduplication in the State.

The Site of the Situation is the proper place for some “thing”. Each situation has a “point of Being” that in a hidden way structures the Situation and makes it appropriate or proper for that particular being, yet always remains excessive to the Situation and therefore the point of that Situations finitude and destructibility.

Site and Situation come from the Latin Sitere, which also means to let, permit. “What is permitted” is what is appropriate to the situation. The State of the situation then is what is expressly permitted, while the Situation is the extent of the real possibilities inherent in it. In the M/s situation what is expressly permitted is up to the Master, and is made explicit in the slave’s ongoing training. In this sense the Master is the State. In large part, then, the slave has to follow the Master’s directions, however there are always things extant in the situation that are excrescent or singular to the State.


Unlimited Responsibility and the Discourse of Mastery

I have been reading Derrida and others on the dangers of a “Discourse of Mastery”. The (vom Ereignis) in the subtitle of Heidegger’s Contributions to Philosophy, pointing to the author as “enowned”, is of course a subtle indication that it contains a discourse of Mastery, and in fact Mastery comes up quite often within the text. As has been pointed out by Derrida, a discourse of Mastery implies “unlimited responsibility”, and while I do not think this is defensible in a horizontal manner (my responsibility for my cat doesn’t imply responsibility for all cats) it seems to me appropriate that it imply an unlimited responsibility to the cat I in fact own (assuming I owned a cat, which I don’t).

What does this do for human ownership? It means I have unlimited responsibility for the people who are consensually enslaved to me, through their enowning (enabling to own). Working this out in practice is always a situational, ethical problem, but it’s one a Master cannot shirk or shy away from.


Meanderings

Today was a frustrating day dealing with bureaucracy. Fortunately I was kept buoyed up by mitda’s current euthymia (general mood of well being) and the road trip we had to take to file some paperwork was much easier with her company.

I have decided to put more effort into the Masters’ Workhaus group (see sidebar on left for info) and also on a local group called Explorations, where a group of local M/s practitioners get together with specific exercises in mind. The next planned event is a protocol dinner with post dinner erotic entertainment by the slaves. While emmie plans to dance for the group mitda is looking at an erotic reading.

I was sad to find out that the person who penned Married Man’s Fucktoy has deleted her blog without explanation, obviously anything personal could happen that would lead to such an action, but it would have been nice to know the reason, and nicer for it to not have happened.


Xmas and Migraines

I took emmie to a wine cheese and widgets party Saturday afternoon, where the point was to objectify (or de-subjectify as I prefer) one’s slave by not addressing them and simply using them as whatever tool one needed at the moment. It was interesting to see her reaction and the reaction of the other slaves at the event, and also to have some conversation with other Masters. More events are planned that will be different than the more common bdsm style get togethers, the first being a protocol dinner with entertainment by the slaves in the group. While mitda wasn’t quite recovered enough to attend the event she did make it to the xmas party that followed (at a different ranch) and we had quite a lot of good conversation and good times. I played emmie for only the second time publicly, (the first was a very private sort of publicness at a small party) and she did very well, given that I played her rather hard, if only for a short time. She did well with being publicly nude during the playtime as well.

There are a few more xmas events in our community but this party was the big one as far as I was concerned, with a huge white elephant gift exchange (which our family did rather well at) and various other holiday attributes :).

I am definitely planning on switching jobs in the near future. One company has interviewed me but there is some distance between their offer salary wise and my expectations. Two more opportunities came up today (I am taking the day off due to a migraine and the resulting dozyness from migraine meds).


A Long Day

We spent much of this rather longish day a little high on vicodin and flexeral. After the stress last night and the sorting it out this morning we all needed a mental vacation, at least I did.

The girls remain as they were as far as our relationship goes. There will be no more “topping from the bottom”. They can make requests, yes, but they cannot and will not be upset if the requests aren’t granted.

On a happier note they get fitted tomorrow for their hallowe’en constumes. God knows what I’m going as though. Maybe I’ll go as the host, who always dresses as a Texas rancher. Of course he has the ranch to back him up, our 12 sq ft or so backyard doesn’t really count :).


Crrrriiiitttic !

During a conversation Saturday night a Master friend of mine brought up the “Master’s inner critic”, in the sense of the following situation. When living 24/7 in an absolute enslavement relationship it can be easy for the Master to get lazy at times. Suddenly there’s a “wait a minute, s/he didn’t do … while s/he was doing … – ah well, let it go this time, the game’s on …”, and this happens a few times in a day, maybe multiply that by a few days, and you’ve suddenly let a few dozen “ little things” slide.

Then suddenly you decide you have to correct him/her and set things straight. But the “inner critic” is saying “oh yea, come down on him/her NOW after you were too lazy to do it the other three dozen times”, and it becomes a difficult thing to do. And if it keeps on going the AE dynamic is lost completely, the slave no longer expects correction, and the Master loses the ability to do it and just lets the relationship lapse.

Ironically that very thing happened to me seemingly directly afterwards. Having been faced with two slaves suffering from the muted grays, browns and blacks of the depressive end of the bipolar spectrum, and having been home to take care of some things that I wouldn’t normally have time for, I found that all of a sudden E. was making dinner every night (or scrounging McD’s or KFC for the family), the bedroom, master bathroom, kitchen and closets all looked like thermonuclear test sites and at 7:30am the only person even close to being awake and prepared to leave the house was myself, so I was taking the kidlet to school while E. got ready for work, and my two slaves snored peacefully in bed.

Time to bring out the heavy guns! Yep, I sent an EMAIL, lol. Detailing what wasn’t done and that it had to be done from now on.

Or else!!!!

Or else what?

The inner critic was hounding me on that one but I went ahead anyway. Tonight the kitchen, bedroom, master bathroom and closet have all been cleaned and nitpicked over, we had a wonderful birthday dessertfest with mitda’s mother, and while these sorts of things are not a cure for bipolar depression we’ve discussed emmie’s situation in particular and come up with what I think is a workable plan to help her learn some new coping skills, as well as get her medications sorted out in a short amount of time, all without taking her near a hospital.

Critic, be damned.


Busy Weekend

One of the big local BDSM groups held its annual voting munch last night. Although we had a party to go to we dropped by the munch and passed our ballots. Mostly the same people won as last year, which is ok in most ways but a couple of our favourites didn’t get the ballot.

Afterwards we went to a very intimate gathering of a BDSM group that, while inclusive, specifically tries to reach out to the black BDSM community, which is fledgling at best apparently. While emmie and I had some sexy S&M playtime Jubal warmed up mitda. I don’t play emmie very often but when I do it means a lot to me because she submits for my enjoyment purely. Once she had had more than enough I did a “scene” with mitda that garnered a very unusual comment on its beauty from someone else at the party. We also enjoyed some great conversation. It’s unusual for us to be able to spend significant time with other Absolute Enslavement couplse/triads etc. but we talked to a couple at the munch and then another couple that we have a great deal of respect for hosted the party. The slave of that couple mentors emmie and mitda on their enslavement and it seems to help them a lot, particularly emmie.

This morning we dragged ourselves from bed and went to brunch with the same people from the party. Again we had some great conversation and more than a little good food at a pancake house.

All in all an enjoyable M/s oriented weekend.


Vorhanden, Zuhanden, and Dasein, three modes of being

Vorhanden – Abstract Presence

The concept of vorhanden is translated ‘present-at-hand in BT. This is one mode of being in which being lies in the fact that something is, and is as it is in reality, which provides the mode of vorhanden for that entity (BT, 26). Awareness of the vorhanden character of an entity has a temporal structure because awareness is an event, which is necessarily tied to time and cannot be eternal. Thus, the awareness of vorhanden is a making-present of the entity (BT, 48), and thus brings the entity to a state in which it can become the object of some kind of relation to that which is aware of it, Dasein. The process of appearing that results in entities of the mode vorhanden being known is not a showing of themselves, but rather that they are evidenced by something else (BT, 52). These attributes of that which is vorhanden demonstrate that the word ‘what’, rather than ‘who’, is properly associated with the concept of vorhanden (BT, 71). Another characteristic of the vorhanden mode of being is that it is ‘in-the-world’ where ‘in’ means “sharing the same space as” (BT, 79).

The consequence of ‘being-in’ is that all entities that ‘be-in’ have a mode of being that can be reduced to vorhanden, but any such reduction of a view of the entity to merely vorhanden results in a denial of the higher modes of being that properly belong to the entity through the abstraction necessary to regard the entity as vorhanden. In contrast to things that are ‘in-the-world’ hut have a higher mode of being than is expressed in vorhanden, entities that only exist with the vorhanden mode of being are ‘belonging-to-the-world’ and so are a part of the world (BT, 93). The effect of being a part of the world is  that such entities become a part of the context o0f which Dasein is aware and with which Dasein interacts. 

Zuhanden –  Tool-Being

Heidegger identified zuhanden, ready-to-hand, as a mode of being that contrasts with vorhanden. He argues that entities become accessible when we concern ourselves with them in some way, that is, when we care about them (BT, 96). To care for entities is to become interested in them in some way so that the entity is no longer a mere object at a distance from us, as something observed and analysed, as described in the vorhanden mode of being, but rather to come into some interested relation to the entity. The fact of care makes the entity of
the kind described  ‘equipment’, zeug, that which is useful for something, and so to have a mode of being zuhanden (BT, 96).

Heidegger argues that strictly there is no such thing as ‘an equipment’ where ‘equipment’ means ‘something-in-order-to’. The ‘in-order-to’ character of the zuhanden mode implies a reference of something to something (BT, 97). That is, in the mode of being zuhanden the equipment is always linked to something else as an entity that has the purpose of effecting something other than itself for something other than itself. That which is zuhanden is known
in its relational nature as equipment for a purpose, but is not known as what it is in itself because when we use something our awareness is of its purpose rather than of it in and of itself, that is, its mode of being vorhanden (BT, 98). Thus, in order to be zuhanden the  vorhanden character must withdraw to release Dasein to perceive the entity as for a purpose.

This relation of vorhanden and zuhanden follows because when equipment is used the awareness of the user concerning the purpose of the entity rather than awareness of the entity in and of itself (BT, 99). Now, work involves using something for achieving something, whether the purpose is public or private, and thus is dependant on use of equipment (BT,  100).  However, that which is zuhanden must also be reducible to vorhanden, since there can be no
equipment where that equipment does not tangible exist as something that can be apprehended and analysed if one is able to penetrate beyond the perception of that entity as equipment (BT, 101). Consequently, that which is to be useful, has a mode of being of zuhanden and must have a mode of being vorhanden, and the difficulty in perceiving the  vorhanden character arises because it is obscured by the zuhanden character that is most immediately perceived by Dasein.

Should an entity normally perceived according to its zuhanden character be broken then it is perceived in its not useful vorhanden mode of being (BT, 103). In addition, should an item perceived by one as zuhanden be apprehended by another, who due to a lack of appropriate  experience or knowledge, is unable to perceive it as that particular zuhanden the latter may perceive it as a different zuhanden, that is as for a different purpose, or possibly as purposeless, and thus only as vorhanden.  All uses of that which has a mode of being of zuhanden relate somehow to serving one or more purposes of Dasein (BT, 116). Thus the generation of the zuhanden mode of being is dependent on Dasein generating it as an additional mode of being for an entity that is first of all vorhanden. However, having effected this transformation of vorhanden to zuhanden Dasein then primarily perceives the entity as zuhanden, and only with difficulty, if at all, as
vorhanden.  Heidegger also suggests that there may be some entities known as zuhanden that may not be encounterable and thus not knowable as objective entities that could be analysed, and their vorhanden character cannot be separated from their zuhanden character (BT, 122).

Heidegger does not posit examples of zuhanden that cannot be encountered as vorhanden. It may be worth contemplating whether such entities as knowledge or inter-personal relationships may be such unencounterables, and thus only perceivable as zuhanden because we are unable to remove the interpretative overlays of the underlying vorhanden entity in order to be able to encounter and perceive that vorhanden entity in an of itself. If this is so it would provide a foundation for our difficulty in understanding such entities.

Dasein

Heidegger uses Dasein to name and describe the mode of being experienced by humans in their own existence (BT, 32). However, Heidegger does not definitively limit Dasein to humans, and so it is possible, or plausible, that there is some other non-human entity that may also have the Dasein mode of being, but Heidegger does notdiscuss this perspective on the issue either. The distinguishing characteristic of Dasein is that Dasein is aware of Dasein’s
existence, and is aware of the question of existence, and anything that is not Dasein is not so aware (BT, 32,33). Since Dasein is aware of its being and understands the question of being, one of the pursuits of Dasein has been to pursue and explore the nature of Dasein’s being seeking the authentic meaning of being (BT, 62). This pursuit contrasts with the other pursuit that Dasein conducts in parallel, which is shared in various ways by other entities, of seeking
to support its material being. That is, in parallel with pursuit of questions of the nature of being Dasein also pursues the mundane matters of life that enable physical support of the body in a desirable manner. Dasein pursues these mundane matters in a more sophisticated manner than other entities, but the other entities do pursue the mundane in some way, as their primary activity.
Dasein is not of the mode of vorhanden because it is not something that we ‘come across’ as we go about (BT, 69), but rather it is close to us, and is well known because it is inseparable from ourselves, but it is little understood in everyday experience because it is very close to us (BT, 69). In addition, Dasein is not zuhanden because it exists but is not for the purpose of effecting something.

The traditional view of people has been as rational animals,  through
rationalist concepts such as Decartes’ “I think therefore I am”, cogito ergo sum, but this yields Hiedegger with the problem that ____ is of a vorhanden kind and _____ is of an unclear kind of being, resulting in a person, viewed in this way having an indeterminate kind of existence (BT, 74).

At this point Heidegger departs from Ancient Greek and Christian anthropology, which both  define man as essentially an entity (BT, 75). Heidegger introduces the idea of ‘mineness’ as a quality that belongs to Dasein, as being that which is the true nature of Dasein, which results  in the possibility of Dasein living either authentically or inauthentically, depending on the way of life lived by Dasein (BT, 78).
Now Dasein experiences ‘being-in-the-world’ as sharing in the space of the world, but not as being a part of the world (BT, 79). Thus Dasein lives in the world as it is, and interacts with the world, but is of a different kind to the other entities in the world. A result is that it is possible to say Dasein is of vorhanden kind, but this either is a wilful disregarding of the ‘being in’ state of Dasein or an unintentional not seeing of that ‘being-in’ state (BT, 82). The possibility of seeing Dasein as either vorhanden or zuhanden results from the fact that in ‘being-in-the-world’ Dasein is constructed of stuff like the world and could be mistaken.   Such a mistaking of Dasein for one of the other kinds of being would result in inappropriate relations and behaviour because it would reduce people to being either equipment or mere objects. That Dasein can be ‘being-in-the-world’, Heidegger’s defining concept of Dasein, is the consequence of Dasein being able to know and to conduct I-thou relations, which are entities that cannot be known as of vorhanden kind. The view of Dasein as ‘being-in-the-world’ contrasts with the vorhanden which are, ‘in-the-world’ or ‘belonging-to-the-world’ and so parts of the world (BT, 93).
Previous western views of humanity regarded people as either bipartite, body and soul, or tripartite, body, soul and spirit, and lead to the assumption that a person is a synthesis of the parts, but in Heidegger’s view Dasein is existence, not a synthesis of separately existing parts (BT, 153). Thus, Heidegger argues for regarding Dasein as a complete and indivisible being that enters into relations and intrinsically is a complete, unified, entity. There are multiple Dasein, which necessarily have some kind of relation to each other, whether warm and        friendly or hermitic or otherwise, and these relations are characterized by Heidegger as ‘Being-with’.

Zuhanden  – Slave-Being  

In a sense then with slave-being we do take the slave as zuhanden, ready-to-hand, useful, a tool for use.  In consensual slavery the slave agrees, wants, needs to be taken this way.  As dasein he/she is still being-in-the-world but in this case, the world is not his/her world, but her Master’s world.  The slave is never merely an object, and in fact all ‘objectification’ of the slave is in reality de-subjectification, because the slave remains at the same time dasein and equipment, a tool and a being with its own sense of being, but the sense of being a tool in the equipmental totality of the Master’s world.