This page contains links to items on the internet about the work Being & Time by the German philosopher Martin Heidegger (1889-1976).
There are two English translations of Being & Time that have been published in several editions, along with many companion books.
More on the books here.
The links below are ordered chronologically with the most recent additions at the top.
[W]hat emerges is that it is a matter of starting points, not ending points, and that thos starting points point in a direction to be taken. The direction indicated must be done in an empty and most general way. This direction, follwing from the character of the method, is incomplete, wanting completion in a concrete context although there is not enough in this direction itself to satisfy that want. That want must be satisfied by those who appropriate the text in an existential way.
I would lile to maintain that this little section containing Hyginus' "Myth of Care" represents, in a very special sense, a high point or culmination of Being and Time. It seems the first step toward fulfilling this claim must be to reveal the circumstances under which Section 42 'comes on the scene', in Being and Time.
The 'collection of things' concept of reality leads directly to scepticism [doubt that the world is meaningful] and thereby to nihilism [faith that the world is meaningless]. It also hides the fact that, far from being a bunch of stuff, the world is actually a web of assignments and references (qv) - the world, in other words, is a meaningful whole. If this wasn't the case, and if the world as a world wasn't disclosed by our being in it, then we wouldn't even be aware that the world contained things; we wouldn't know, in other words, that there was an external world to have doubts about.
Even "not knowing" or "forgetting" is part of Da-sein's being-in-the-world (as deficient modes). The question of knowledge is not a question of how an "external" "physical" world is experienced and understood by an "internal" "mental" process. The question of knowledge is ironically not an epistemological issue. It is a (fundamentally) ontological one. Therefore, the existential analysis of Da-sein, focusing on the existential "being-in-theworld," is prior to any epistemological inquiry. This means that epistemology in light of Being and Time must undergo a major shift in focus.
Peirce, like Heidegger, was interested in speaking about aspects of existence which could not be represented by language, i.e. those aspects of immediate existence that get lost in translation when they are mediated, or re-presented back to us linguistically as thoughts. However the advantage for us that Peirce's epistemology has over Heidegger's, is that he does not abandon the normal subject/object distinctions of logic in order to articulate this point of view. I think Peirce's philosophy can therefore act as a bridge to help us understand Heidegger.
Realizing, enacting, enowning, properizing, are various attempts to render a conception which formally names the whole of Heidegger's path of thinking. The properizing event of being, "Its" enacting/enactment (es gibt), is not something an agent "does." It is something which is freed up, let be, to happen.
Heidegger's critique of rationalism has a certain subtlety for he does not dismiss it out of hand. Rationalism is not wrong to interpret the world in terms of the schema of subject and object, the problem is the way that this schema is interpreted and its role in philosophical analysis. It is a question of priority, or better, a question of depth. The rationalist tradition sees theory as primary, providing the only secure foundation for the rest of experience. Heidegger turns this around by pointing out that being absorbed in an activity is more basic than the detached attitude which first brings to light the subject-object relation.
Making sense of Martin Heidegger's 'Being & Time'
A great site for driving through Being & Time.
There is no simple English word for the existential 'Befindlichkeit' (variously translated as 'state-of-mind' (M&R), 'attunement' (JS), 'affectedness' and even 'where-you're-at-ness' (Dreyfus)). The sought-for word needs to express 'being found in a situation where things and options already matter' (Dreyfus, p.168). Whatever word or phrase is settled on it is ontically manifest in moods. Moods show us how we find our 'being-in-the-world as a whole', they reveal the tone of our being-there: 'I am always attuned in some way to my overall situation. This is how I am there - or, better, how I am my 'there'.' (Polt, p. 66)
Being and Time mapped into Brain knowledge management software.
English translations of the phenomenon called Zeitlichkeit miss the mark and throw Being and Time off course at the very center of the issue that defines Heidegger's work. What is the problem here? How to remedy it?
The English coinage of "future-as-coming-towards" and "is-as-having-been" has been in circulation for over three decades now. It has never worked; in fact, it has worked against a clear understanding of SZ §65 and §74.
As translations, "becoming" instead of "future-as-coming-towards," and "alreadiness" instead of "is-as-having-been," are closer to Heidegger's own usage.
These lectures, developed and delivered over several courses at different schools, represent an attempt to guide the reader through the work in a thoughtful and careful manner. It is best to use these notes in conjunction with the Macquarrie & Robinson translation. A list of selected secondary sources is also provided.
Time in its most proper sense, originative temporality, the time appropriate(d) to each of us, is identified from the start as the ultimate source of the "radical individuation" that Da-sein itself is, which is itself, in "formal indication," first introduced as "in each instance mine".
A speculative interpretation of practice and being in Heidegger's Being and Time