Being And Time Heidegger Epub
Katerine Aldrige
Being and Time (German: Sein und Zeit) is the 1927 magnum opus of German philosopher Martin Heidegger and a key document of existentialism. Being and Time is among the most influential texts of 20th century philosophy. It had a notable impact on subsequent philosophy, literary theory and many other fields. Though controversial, its stature in intellectual history has been compared with works by Kant and Hegel. The book attempts to revive ontology through an analysis of Dasein, or "being-in-the-world." It is also noted for an array of neologisms and complex language, as well as an extended treatment of "authenticity" as a means to grasp and confront the unique and finite possibilities of the individual.
Heidegger's account of Dasein passes through an analysis of Angst, "the Nothing" and mortality, and of the structure of "Care" as such. He then defines "authenticity," as a means to grasp and confront the finite possibilities of Dasein. Moreover, Dasein is "the being that will give access to the question of the meaning of Being," according to Heidegger.[10]
The work claims that ordinary and even mundane "being-in-the-world" provides "access to the meaning, or 'sense of being.' [Sinn des Seins]." This access via Dasein is also that "in terms of which something becomes intelligible as something."[11] This meaning would then elucidate ordinary "prescientific" understanding, which precedes abstract ways of knowing, such as logic or theory.[12]
Heidegger's concept of Being is metaphorical, according to Richard Rorty, who agrees with Heidegger that there is no "hidden power" called Being. Heidegger emphasizes that no particular understanding of Being (nor of Dasein) is to be valued over another, according to an account of Rorty's analysis by Edward Grippe.[13] This supposed "non-linguistic, pre-cognitive access" to the meaning of Being didn't underscore any particular, preferred narrative.
Thomas Sheehan and Mark Wrathall each separately assert that commentators' emphasis on the term "Being" is misplaced, and that Heidegger's central focus was never on "Being" as such. Wrathall wrote (2011) that Heidegger's elaborate concept of "unconcealment" was his central, life-long focus, while Sheehan (2015) proposed that the philosopher's prime focus was on that which "brings about being as a givenness of entities.")[14][15]Being and Time actually offers "no sense of how we might answer the question of being as such," writes Simon Critchley in a nine-part blog commentary on the work for The Guardian (2009). The book instead provides "an answer to the question of what it means to be human" (Critchley).[16] Nonetheless, Heidegger does present the concept: "'Being' is not something like a being but is rather "what determines beings as beings."[17]
Heidegger believes that time finds its meaning in death, according to Michael Kelley. That is, time is understood only from a finite or mortal vantage. Dasein's fundamental characteristic and mode of "being-in-the-world" is temporal: Having been "thrown" into a world implies a "pastness" in its being. "The present is the nodal moment which makes past and future intelligible," writes Lilian Alweiss.[18] Dasein occupies itself with the present tasks required by goals it has projected on the future.[19]
Heidegger's mentor Edmund Husserl developed a method of analysis called "phenomenological reduction" or "bracketing," that emphasized primordial experience as its key element. Husserl used this method to define the structures of consciousness and show how they are directed at both real and ideal objects within the world.[20]
Being and Time employs this method but purportedly modifies Husserl's subjectivist tendencies. Whereas Husserl conceived humans as constituted by consciousness, Heidegger countered that consciousness is peripheral to Dasein, which cannot be reduced to consciousness. Consciousness is thus an "effect" rather than a determinant of existence. By shifting the priority from consciousness (psychology) to existence (ontology), Heidegger altered the subsequent direction of phenomenology.
But Being and Time misrepresented its phenomenology as a departure from methods established earlier by Husserl, according to Daniel O. Dahlstrom.[21] In this vein, Robert J. Dostal asserts that "if we do not see how much it is the case that Husserlian phenomenology provides the framework for Heidegger's approach," then it's impossible to exactly understand Being and Time.[22]
Being and Time employed the "hermeneutic circle" as a method of analysis or structure for ideas. According to Susann M. Laverty (2003), Heidegger's circle moves from the parts of experience to the whole of experience and back and forth again and again to increase the depth of engagement and understanding. Laverty writes (Kvale 1996), "This spiraling through a hermeneutic circle ends when one has reached a place of sensible meaning, free of inner contradictions, for the moment."[26]
The hermeneutic circle and certain theories concerning history in Being and Time are acknowledged within the text to rely on the writings of Wilhelm Dilthey.[27] The technique was later employed in the writings of Jrgen Habermas, per "Influence and reception" below.
Upon its publication, reviewers credited Heidegger with "brilliance" and "genius".[30] The book was later seen as the "most influential version of existential philosophy."[31] Jean-Paul Sartre's existentialism (of 1943) has been described as merely "a version of Being and Time".[32] The work also influenced other philosophers of Sartre's generation,[33] and exerted a notable influence on French philosophy.[34]
Bertrand Russell was dismissive of Being and Time ("One cannot help suspecting that language is here running riot"), and the analytic philosopher A. J. Ayer outright called Heidegger a charlatan. But the American philosopher Richard Rorty ranked Heidegger among the important philosophers of the twentieth century, including John Dewey and Ludwig Wittgenstein.[42] The conservative British writer Roger Scruton called (2002) Being and Time a "description of a private spiritual journey" rather than genuine philosophy.[43] But Stephen Houlgate (1999) compares Heidegger's achievements in Being and Time to those of Kant and Hegel.[44] Simon Critchley (2009) writes that it is impossible to understand developments in continental philosophy after Heidegger without understanding Being and Time.[45]
Although Heidegger did not complete the project outlined in Being and Time, later works explicitly addressed the themes and concepts of Being and Time. Most important among the works which do so are the following:
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