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Being and Time (1927)

por Martin Heidegger

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4,475402,637 (4.06)40
The publication in 1927 of Martin Heidegger's magnum opus, Being and Time, signaled an intellectual event of the first order and had an impact in fields far beyond that of philosophy proper. Being and Time has long been recognized as a landmark work of the twentieth century for its original analyses of the character of philosophic inquiry and the relation of the possibility of such inquiry to the human situation. Still provocative and much disputed, Heidegger's text has been taken as the inspiration for a variety of innovative movements in fields ranging from psychoanalysis, literary theory, existentialism, ethics, hermeneutics, and theology. A work that disturbs the traditions of philosophizing that it inherits, Being and Time raises questions about the end of philosophy and the possibilities for thinking liberated from the presumptions of metaphysics. The Stambaugh translation captures the vitality of the language and thinking animating Heidegger's original text. It is also the most comprehensive edition insofar as it includes the marginal notes made by Heidegger in his own copy of Being and Time, and takes account of the many changes that he made in the final German edition of 1976. The revisions to the original translation correct some ambiguities and problems that have become apparent since the translation appeared fifteen years ago. Bracketed German words have also been liberally inserted both to clarify and highlight words and connections that are difficult to translate, and to link this translation more closely to the German text.… (mais)
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Inglês (31)  Espanhol (3)  Francês (2)  Italiano (2)  Catalão (1)  Alemão (1)  Todas as línguas (40)
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Hard going but it was worth it! I've become more interested in his later writing, meanwhile, which helps to shed more light on some of the obscurities in this work. ( )
  breathslow | Jan 27, 2024 |
One shouldn’t forget that Pythagorean cryptic utterance: “Do not cut in two what is on the road.”

Philosophy indeed, it seems, is a road. The utterance means then: choose that philosophy and that road to wisdom in which you will not ‘cut in two’, in which you will propound, not contradictions, but firm and unchanging truths. Yet with the introduction of that scission dividing the ontic and the ontological, we find ourselves sitting at the very road cut in two we swore would be untouched. As the philosopher too concerned with the psychophysical, we begin and end with the wrong tools and placements of anything through which one cannot work out of. When Heidegger begins to enter ‘in-the-world’ we begin to see this as a precedent to ramble upon the endless infinite variations that prompt themselves to the physical—a Pollock painting of verbs serving no philosophical use. Through the obvious obfuscation only evident in the confused and the obscuring of Daoist origins do we finally understand the relevance of the entire deviation of authenticities and inauthenticities that permeates a portion of this book. That play of words that becomes the archonic instrument breathing dualisms finds itself losing its charm after every verb is a proverbial transmitting, charioteering, boomeranging (and so on) into new fractal amorphous verbs. The modalities are endless for all and Heidegger gets lost in the complexity while ultimately not doing metaphysics, but rather displacing common orderings of semantics. The case of the phenomenologist who identifies with his phenomenology. Though one may disagree with the book in its entirety, partially nod along or frown with foul intent, one must admire the beautific simplicity of Dasein, the self-reflexive meta-fictionalized Reader whose thoughts are splain in real-time and whose splaying is thought of in itself—though these “places” may not be of use. It’s format certainly is. The book ends with an unfinished question mark. Or rather, a concretized question mark with no discernible answer since the Aletheia of such inquiry would result in absolute blissful theurgy.

That demiurgic intellect placed in the crux of the theurgic One. I solemnly weep, won’t you respond? I am you. Be.
( )
  avoidbeing | Jan 17, 2024 |
In the "method and framework" of Being and Time, Heidegger's work here has always been missing, and the discussion here is particularly precious and important. Kant’s ontological analysis lacks the subjectivity of the subject, and this is also the history of Descartes’ scholastic philosophy on the mind (Res cogitans) being regarded as objects (ens) or creatures Going back to the restoration of ancient "dialectics", the assertion that beings fit "presence" lacks the definition of "time". Heidegger clearly pointed out that "any understanding of existence must take time as its Horizon”, even if it is more inclined to interpret temporality based on Dasein (Dasein). Through the above deconstruction of the history of existence, the research path of this topic is established: the methodological meaning of phenomenological description is interpretation, and the truth of phenomenology (the unfolding state of existence) is the transcendent truth (ventas transcendentalis). According to Heidegger's ontology, the structure of "intentionality" is described: **perception and the perceived in its perceivedness belong together. Behavior has the structure of directing-oneself-toward, of being-directed-toward.

Intentionality is where the transcendence is. The being to which the intentional act belongs is Dasein. Transcending is an uncovering, and the act of Dasein is intentional. This has a philosophical counterpart in Being and Time:

Its essence lies rather in the fact that in each case it has its Being to be, and has it as its own.
  Maristot | Jun 5, 2023 |
An obvious work of genius and I think Bourdieu is more than right to describe it as polyvocal in being able to be read both in the context of Heidegger’s Nazism and in spite of/abstracted from it. I’ve gotta say though that I only comprehended about a third of it (if that) and the temporality stuff from the second half has really got me in a bind. Another book to be read for the rest of my life though and it is one of the bigguns in the field. ( )
  theoaustin | May 19, 2023 |
As one of my philosophy professors put it, "whether you like it or not, Heidegger was the clearest thinker of the 20th century." Great choice of words -- not the most important, or most original, or whatever other epithets are printed on the back cover. Heidegger had a very clear notion of what his philosophy was and what it aimed at, in all of its intricacies and subtleties, and that clarity (I mean the clarity of the author's own thought for himself) bursts forth from every page. Whether that clarity is reproduced in the reader's apprehension probably depends on one's background in 20th century phenomenology, Aristotelian metaphysics, and the German language. Having none of these "ready-to-hand," I don't think I'll be attempting a second read. ( )
  eigenhector | Jan 24, 2023 |
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Hva er det å være? Værensspørsmålet er ifølge Martin Heidegger det sentrale spørsmålet i all filosofi. I sitt hovedverk Væren og tid (1927) undersøker han væren i dens grunnleggende form, og ønsker å si noe om det faktiske livet menneskene lever. Martin Heidegger definerte sitt filosofiske prosjekt som fenomenologi – en metode for å få fenomenene til å vise seg selv slik de frem¬trer i vår bevissthet gjennom å sjalte ut ubegrunnede oppfatninger om dem. Heidegger viste i sine fenomenologiske analyser hvordan verden ikke er totali¬teten av alt som eksisterer, men en forståelseshorisont eller livsverden som ligger til grunn for hvordan de enkelte tingene fremtrer for oss. Helt sentralt i denne forståelses-horisonten står tiden. Språklig beveget Heidegger seg langt utenfor det etablerte. Han innførte stadig nye begreper – «tidslighet», «væren-i-verden», «tilhåndenhet» – og han gjorde lite for å forklare disse begrepene for leseren. Med filosofen Lars Holm-Hansens oversettelse og innledende essay bringes Heideggers hovedverk nå et godt stykke nærmere norske lesere.
 

» Adicionar outros autores (98 possíveis)

Nome do autorPapelTipo de autorObra?Estado
Heidegger, Martinautor principaltodas as ediçõesconfirmado
Carman, TaylorPrefácioautor secundárioalgumas ediçõesconfirmado
Gaos, JoséTradutorautor secundárioalgumas ediçõesconfirmado
Kulick, GreggDesigner da capaautor secundárioalgumas ediçõesconfirmado
Macquarrie, JohnTradutorautor secundárioalgumas ediçõesconfirmado
Robinson, EdwardTradutorautor secundárioalgumas ediçõesconfirmado
Stambaugh, JoanTradutorautor secundárioalgumas ediçõesconfirmado
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Edmund Husserl in Verehrung und Freundschaft zugeeignet )Todtnauberg i. Bad. Schwarzwald zum 8. April 1926
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The publication in 1927 of Martin Heidegger's magnum opus, Being and Time, signaled an intellectual event of the first order and had an impact in fields far beyond that of philosophy proper. Being and Time has long been recognized as a landmark work of the twentieth century for its original analyses of the character of philosophic inquiry and the relation of the possibility of such inquiry to the human situation. Still provocative and much disputed, Heidegger's text has been taken as the inspiration for a variety of innovative movements in fields ranging from psychoanalysis, literary theory, existentialism, ethics, hermeneutics, and theology. A work that disturbs the traditions of philosophizing that it inherits, Being and Time raises questions about the end of philosophy and the possibilities for thinking liberated from the presumptions of metaphysics. The Stambaugh translation captures the vitality of the language and thinking animating Heidegger's original text. It is also the most comprehensive edition insofar as it includes the marginal notes made by Heidegger in his own copy of Being and Time, and takes account of the many changes that he made in the final German edition of 1976. The revisions to the original translation correct some ambiguities and problems that have become apparent since the translation appeared fifteen years ago. Bracketed German words have also been liberally inserted both to clarify and highlight words and connections that are difficult to translate, and to link this translation more closely to the German text.

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