- Series: Harper Perennial Modern Thought
- Paperback: 608 pages
- Publisher: Harper Perennial Modern Classics; Reprint edition (July 22, 2008)
- Language: English
- ISBN-10: 0061575593
- ISBN-13: 978-0061575594
- Product Dimensions: 5.6 x 1.2 x 8.4 inches
- Shipping Weight: 1.3 pounds (View shipping rates and policies)
- Average Customer Review: 127 customer reviews
- Amazon Best Sellers Rank: #41,841 in Books (See Top 100 in Books)
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Being and Time (Harper Perennial Modern Thought) Paperback – July 22, 2008
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“Powerful and original . . . Being and Time changed the course of philosophy.” (Richard Rorty, New York Times Book Review)
“Heidegger’s masterwork” (The Economist)
“Possibly the greatest Western philosopher since Hegel . . . Heidegger’s greatest work.” (The Guardian)
About the Author
Martin Heidegger (1889-1976) was born in Baden-Württemberg, Germany. He studied at the University of Freiburg and became a professor at the University of Marburg in 1932. After publishing his his magnum opus, Being and Time (1927), he returned to Freiburg to assume the chair of philosophy upon Husserl's retirement.
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I ultimately went had to go to my local library and just took a picture of the Latin and Greek glossary from the Stambaugh edition.
For those who have read Heidegger before: this book is definitely his magnum opus. Within it he establishes a point of departure for all of his later thought and works. It is also the most engaging and enlightening read you will encounter in his repertoire. Compared to Heidegger's post-kehre writings, you will find the material and style in Being and Time to be far more precise and clear [a very difficult feat indeed considering the elusive nature of the subject matter]. Also, reading this book more than once is a must! Do not be surprised if after the first read you feel as though you are missing something - you probably are.
Heidegger uses Husserl’s category of “intentionality.” We are always intending-towards or -about something. We don’t simply “think.” We think about something. Consciousness is consciousness about something.
There are different modes of intentionality. We don’t simply “think.” We are “involved” (what Heidegger called “care”). Heidegger shifted the discussion from the cognitive to the sub-cognitive level, from the head to the kardia.
Dasein manifests itself in falling, thrownness, and projection (329ff). Care–my being-in-the-world is wrapped up/alongside with others’ being-in-the-world. I exist in the world within an already-existing-network-of-relations. (2) Thrownness: my Dasein in the world is already-in-a-definite-world. This world has facticity. Its boundaries are fluid. (3) Projection: we can only understand Dasein in terms of the world. You can’t transcend yourself to understand yourself. You are finite. (4) Being-as-falling: this is the threat to being. Dasein has to face flux, uprootedness, and anxiety.
Death and Time
“Ahead-of-itself” = in Dasein there is always something still out-standing which has not yet become actual (279). Death reveals this limit of Dasein. Death is the end to which Dasein is thrown. The possibility of death releases us from the illusions of the “they” (311).
Death reveals the contingency and flux of all that is. Death manifests finitude. Grasping this finitude “snatches one back from the endless multiplicity of possibilities...and brings Dasein into the simplicity of its fate” (435).
In the second section Heidegger revisits many of his main points in his analytic of Being (care, mood, falling, etc), but now he situates them within temporality. If being is always a being-there, then it is always a being-there-in-time. Temporality establishes our horizon.
In conclusion Heidegger is important because he shows how the truth found in Plato’s forms is manifested in everyday experience.