Being and Time

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SUNY Press, 2010 - Philosophy - 482 pages
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Machine generated contents note: ch. One The Necessity, Structure, and Priority of the Question of Being -- 1. The Necessity of an Explicit Repetition of the Question of Being -- 2. The Formal Structure of the Question of Being -- 3. The Ontological Priority of the Question of Being -- 4. The Ontic Priority of the Question of Being -- ch. Two The Double Task in Working Out the Question of Being: The Method of the Investigation and Its Outline -- 5. The Ontological Analysis of Dasein as Exposing the Horizon for an Interpretation of the Meaning of Being in General -- 6. The Task of a Destruction of the History of Ontology -- 7. The Phenomenological Method of the Investigation -- A. The Concept of Phenomenon -- B. The Concept of Logos -- C. The Preliminary Concept of Phenomenology -- 8. The Outline of the Treatise -- pt. One The Interpretation of Dasein in Terms of Temporality and the Explication of Time as the Transcendental Horizon of the Question of Being -- Division One -- The Preparatory Fundamental Analysis of Dasein
Ch. One The Exposition of the Task of a Preparatory Analysis of Dasein -- 9. The Theme of the Analytic of Dasein -- 10. How the Analytic of Dasein is to be Distinguished from Anthropology, Psychology, and Biology -- 11. The Existential Analytic and the Interpretation of Primitive Dasein: The Difficulties in Securing a "Natural Concept of World" -- ch. Two Being-in-the-World in General as the Fundamental Constitution of Dasein -- 12. The Preliminary Sketch of Being-in-the-World in Terms of the Orientation toward Being-in as Such -- 13. The Exemplification of Being-in in a Founded Mode: Knowing the World -- ch. Three The Worldliness of the World -- 14. The Idea of the Worldliness of the World in General -- A. Analysis of Environmentality and Worldliness in General -- 15. The Being of Beings Encountered in the Surrounding World -- 16. The Worldly Character of the Surrounding World Announcing Itself in Innerworldly Beings -- 17. Reference and Signs -- 18. Relevance and Significance: The Worldliness of the World -- B. The Contrast Between Our Analysis of Worldliness and Descartes’ Interpretation of the World
19. The Determination of the "World" as Res Extensa -- 20. The Fundaments of the Ontological Definition of the "World" -- 21. The Hermeneutical Discussion of the Cartesian Ontology of the "World" -- C. The Aroundness of the Surrounding World and the Spatiality of Dasein -- 22. The Spatiality of Innerworldly Things at Hand -- 23. The Spatiality of Being-in-the-World -- 24. The Spatiality of Dasein and Space -- ch. Four Being-in-the-World as Being-with and Being a Self: The "They" -- 25. The Approach to the Existential Question of the Who of Dasein -- 26. The Dasein-with of Others and Everyday Being-with -- 27. Everyday Being a Self and the They -- ch. Five Being-in as Such -- 28. The Task of a Thematic Analysis of Being-in -- A. The Existential Constitution of the There -- 29. Da-sein as Attunement -- 30. Fear as a Mode of Attunement -- 31. Da-sein as Understanding -- 32. Understanding and Interpretation -- 33. Statement as a Derivative Mode of Interpretation -- 34. Da-sein and Discourse. Language -- B. The Everyday Being of the There and the Falling Prey of Dasein
35. Idle Talk -- 36. Curiosity -- 37. Ambiguity -- 38. Falling Prey and Thrownness -- ch. Six Care as the Being of Dasein -- 39. The Question of the Primordial Totality of the Structural Whole of Dasein -- 40. The Fundamental Attunement of Anxiety as an Eminent Disclosedness of Dasein -- 41. The Being of Dasein as Care -- 42. Confirmation of the Existential Interpretation of Dasein as Care in Terms of the Pre-ontological Self-interpretation of Dasein -- 43. Dasein, Worldliness, and Reality -- a. Reality as a Problem of Being and the Demonstratability of the "External World" -- b. Reality as an Ontological Problem -- c. Reality and Care -- 44. Dasein, Disclosedness, and Truth -- a. The Traditional Concept of Truth and Its Ontological Foundations -- b. The Primordial Phenomenon of Truth and the Derivative Character of the Traditional Concept of Truth -- c. The Kind of Being of Truth and the Presupposition of Truth -- Division Two -- Dasein and Temporality -- 45. The Result of the Preparatory Fundamental Analysis of Dasein and the Task of a Primordial, Existential Interpretation of this Being
Ch. One The Possible Being-a-Whole of Dasein and Being-toward-Death -- 46. The Seeming Impossibility of Ontologically Grasping and Determining Dasein as a Whole -- 47. The Possibility of Experiencing the Death of Others and the Possibility of Grasping Dasein as a Whole -- 48. What is Outstanding, End, and Wholeness -- 49. How the Existential Analysis of Death Differs from Other Possible Interpretations of this Phenomenon -- 50. A Preliminary Sketch of the Existential and Ontological Structure of Death -- 51. Being-toward-Death and the Everydayness of Dasein -- 52. Everyday Being-toward-Death and the Complete Existential Concept of Death -- 53. Existential Project of an Authentic Being-toward-Death -- ch. Two The Attestation of Dasein of an Authentic Potentiality-of-Being and Resoluteness -- 54. The Problem of the Attestation of an Authentic Existentiell Possibility -- 55. The Existential and Ontological Foundations of Conscience -- 56. The Character of Conscience as a Call -- 57. Conscience as the Call of Care -- 58. Understanding the Summons and Guilt -- 59. The Existential Interpretation of Conscience and the Vulgar Interpretation of Conscience
60. The Existential Structure of the Authentic Potentiality-of-Being Attested to in Conscience -- ch. Three The Authentic Potentiality-for-Being-a-Whole of Dasein, and Temporality as the Ontological Meaning of Care -- 61. Preliminary Sketch of the Methodological Step from Outlining the Authentic Being-as-a-Whole of Dasein to the Phenomenal Exposition of Temporality -- 62. The Existentielly Authentic Potentiality-for-Being-Whole of Dasein as Anticipatory, Resoluteness -- 63. The Hermeneutical Situation at Which We Have Arrived for Interpreting the Meaning of Being of Care, and the Methodological Character of the Existential Analytic in General -- 64. Care and Selfhood -- 65. Temporality as the Ontological Meaning of Care -- 66. The Temporality of Dasein and the Tasks of a More Primordial Repetition of the Existential Analysis Arising from it -- ch. Four Temporality and Everydayness -- 67. The Basic Content of the Existential Constitution of Dasein, and the Preliminary Sketch of Its Temporal Interpretation -- 68. The Temporality of Disclosedness in General -- a. The Temporality of Understanding -- b. The Temporality of Attunement
C. The Temporality of Falling Prey -- d. The Temporality of Discourse -- 69. The Temporality of Being-in-the-World and the Problem of the Transcendence of the World -- a. The Temporality of Circumspect Taking Care -- b. The Temporal Meaning of the Way in which Circumspect Taking Care Becomes Modified into the Theoretical Discovery of That Which is Present Within the World -- c. The Temporal Problem of the Transcendence of the World -- 70. The Temporality of the Spatiality Characteristic of Dasein -- 71. The Temporal Meaning of the Everydayness of Dasein -- ch. Five Temporality and Historicity -- 72. The Existential and Ontological Exposition of the Problem of History -- 73. The Vulgar Understanding of History and the Occurrence of Dasein -- 74. The Essential Constitution of Historicity -- 75. The Historicity of Dasein and World History -- 76. The Existential Origin of Historiography from the Historicity of Dasein -- 77. The Connection of the Foregoing Exposition of the Problem of Historicity with the Investigations of Dilthey and the Ideas of Count Yorck -- ch. Six Temporality and Within-Timeness as the Origin of the Vulgar Concept of Time
78. The Incompleteness of the Foregoing Temporal Analysis of Dasein -- 79. The Temporality of Dasein and Taking Care of Time -- 80.

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The Exposition of the Question of the Meaning of Being
The Method of the Investigation and Its Outline
PART ONE The Interpretation of Dasein in Terms ofTemporality Zeitlichkeit and the Explicationof Time as the Transcendental Horizon of the Quest...
1 The Exposition of the Task of a Preparatory Analysis of Dasein
2 BeingintheWorld in General as the Fundamental Constitution of Dasein
3 The Worldliness of the World
The They
5 Beingin as Such
DIVISION TWO Dasein and Temporality
1 The Possible BeingaWhole of Daseinand BeingtowardDeath
2 The Attestation of Dasein of an Authentic PotentialityofBeing and Resoluteness
3 The Authentic PotentialityforBeingaWholeof Dasein and Temporality as the Ontological Meaning of Care
4 Temporality and Everydayness
5 Temporality and Historicity
6 Temporality and WithinTimeness as the Origin of the Vulgar Concept of Time

6 Care as the Being of Dasein

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About the author (2010)

Martin Heidegger was born in Messkirch, Baden, Germany on September 22, 1889. He studied Roman Catholic theology and philosophy at the University of Frieburg before joining the faculty at Frieburg as a teacher in 1915. Eight years later Heidegger took a teaching position at Marburg. He taught there until 1928 and then went back to Frieburg as a professor of philosophy. As a philosopher, Heidegger developed existential phenomenology. He is still widely regarded as one of the most original philosophers of the 20th century. Influenced by other philosophers of his time, Heidegger wrote the book, Being in Time, in 1927. In this work, which is considered one of the most important philosophical works of our time, Heidegger asks and answers the question "What is it, to be?" Other books written by Heidegger include Basic Writings, a collection of Heidegger's most popular writings; Nietzsche, an inquiry into the central issues of Friedrich Nietzsche's philosophy; On the Way to Language, Heidegger's central ideas on the origin, nature and significance of language; and What is Called Thinking, a systematic presentation of Heidegger's later philosophy. Since the 1960s, Heidegger's influence has spread beyond continental Europe and into a number of English-speaking countries. Heidegger died in Messkirch on May 26, 1976.

Stambaugh is Professor of Philosophy at Hunter College of the City University of New York.

Schmidt is Professor of Philosophy at Villanova University.

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