Being and Time: A Translation of Sein and Zeit (SUNY series by Martin Heidegger

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By Martin Heidegger

Translated through John Macquarrie & Edward Robinson

Martin Heidegger paved the line trod on through the existentialists with the 1927 booklet of Being and Time. His encyclopedic wisdom of philosophy from historical to trendy instances led him to reconsider the main simple ideas underlying our considering ourselves. Emphasizing the "sense of being" (dasein) over different interpretations of wakeful lifestyles, he argued that categorical and urban principles shape the bases of our perceptions, and that wondering abstractions results in confusion at most sensible. hence, for instance, "time" is simply significant because it is skilled: the time it takes to force to paintings, devour lunch, or learn a ebook is actual to us; the concept that of "time" is not.
regrettably, his writing is hard to stick with, even for the devoted scholar. Heidegger is better learn in German: his neologisms and different wordplay pressure the skills of even the simplest translators. nonetheless, his options approximately actual being and his turning the philosophical flooring encouraged a number of the maximum thinkers of the mid twentieth century, from Sartre to Derrida. regrettably, political and different issues pressured Heidegger to depart Being and Time unfinished; we will be able to basically ask yourself what could have been differently. --Rob Lightner

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Product Details
Hardcover: 315 pages
Publisher: Nijhoff, 1976 (Photomechanical reprint of: 3rd printing, 1971 [first: 1964])
Language: English
ISBN-10: 9024702488
Printed publication Dimensions: 6. 1 x zero. eight x nine. 2 inches

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Additional resources for Being and Time: A Translation of Sein and Zeit (SUNY series in Contemporary Continental Philosophy)

Sample text

There is, in this historical hour, affected so acutely by the traumas of rational disenchantment, a disavowed remembrance of nature that summons us, urgently demanding our thought and action. Thus, what will be offered here is a phenomenology that, in working with subjectivity, attentive to the echoes of nature persisting in the human voice, recalls our eco-logical responsibility and guides our thinking into the realm of objective spirit. It is in this realm that nature is now revealing its suffering.

Can nature again become normative for us—as it was, we surmise, for the ancients? What reconciliation can spirit, realizing its guilt and responsibility, now hope for, since, even in its dying, or rather, precisely in and because of its dying, nature is still powerful enough to make its moral claim and compel a responsivity befitting the plight? There is, in this historical hour, affected so acutely by the traumas of rational disenchantment, a disavowed remembrance of nature that summons us, urgently demanding our thought and action.

The universality that this voice claims to defend is powerless and worthless unless it acknowledges the ethical significance of the voices that come before it—acknowledges the fact of a responsibility already avowed long before its rational institution. We need to oppose the reduction of the “logos” to Reason—and, a fortiori, the reduction of the ordinary human voice to the voice of Reason. Despite Plato’s argument for privileging the voice and its speech, the history of philosophy, as I am reading it, tells a story of the dire forgetfulness into which, within this discourse, the experience of the human voice and the voices of nature have silently faded away.

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