- 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: 2.2 pounds (View shipping rates and policies)
- Average Customer Review: 4.1 out of 5 stars See all reviews (128 customer reviews)
- Amazon Best Sellers Rank: #25,111 in Books (See Top 100 in Books)
Enter your mobile number or email address below and we'll send you a link to download the free Kindle App. Then you can start reading Kindle books on your smartphone, tablet, or computer - no Kindle device required.
To get the free app, enter your mobile phone number.
Other Sellers on Amazon
+ $3.99 shipping
+ Free Shipping
+ $3.99 shipping
Being and Time (Harper Perennial Modern Thought) Paperback – July 22, 2008
See the Best Books of 2017 So Far
Looking for something great to read? Browse our editors' picks for the best books of the year so far in fiction, nonfiction, mysteries, children's books, and much more.
Frequently bought together
Customers who bought this item also bought
“Powerful and original . . . Being and Time changed the course of philosophy.” (Richard Rorty, New York Times Book Review)
From the Publisher
One of the most important philosophical works of our time--a work that has had tremendous influence on philosophy, literature, and psychology, and has literally changed the intellectual map of the modern world. --This text refers to an out of print or unavailable edition of this title.
Browse award-winning titles. See more
If you are a seller for this product, would you like to suggest updates through seller support?
Top customer reviews
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.
Heidegger is exceptionally difficult to read. Almost all the definitions he uses are either invented by him, as new words or combinations of words, or else old words that he uses in a new context. His use of words, when used correctly, is extremely precise. If you do not constantly pay attention to definitions his logic becomes nonsense. I had to constantly look up definitions from my notes to make sure I understood his train of thought. This difficulty is further exacerbated by the fact that he wrote in German and much of his precision is lost in translation. Fortunately, Heidegger often repeats his train of logic to ensure the reader stays on point.
Heidegger never answers the question of Being. His attempts to understand Being all fail. The ending of "Being and Time" lacks a climax because he lays the groundwork for why time is essential to the meaning of Being without ever publishing the answers.
I do not pretend to know everything Heidegger explains in "Being and Time." This is a book that should be read several times, throughout a lifetime, to come to terms with his method of thought.
A redundant introduction by Taylor Carman, who's more interested in highlighting himself and his views than introducing Heidegger.
With that exception this book is otherwise excellent including the cover and paper quality (and a great replacement for the mistake of buying a translation by Joan Stambaugh which is shocking).
Rip out the introduction when you get it and you'll have a great read.