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 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 Immanuel Kant and G. W. F. 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.
>>>PUT SHARE BUTTONS HERE<<<
👉 Being and Time in the context of Fundamental ontology
In Being and Time, the philosopher Martin Heidegger makes the distinction between ontical and ontological, or between beings and being as such. He labeled this the "ontological difference." It is from this distinction that he develops the concept of fundamental ontology (German: Fundamentalontologie).
The history of ontology in Western philosophy is, in Heidegger's terms, ontical, whereas ontology ought to designate fundamental ontology. He says this "ontological inquiry" is required to understand the basis of the sciences.
In this Dossier
Being and Time in the context of Temporality
In philosophy, temporality refers to the idea of a linear progression of past, present, and future. The term is frequently used, however, in the context of critiques of commonly held ideas of linear time. In social sciences, temporality is studied with respect to the human perception of time and the social organization of time. The perception of time in Western thought underwent significant changes in the three hundred years between the Middle Ages and modernity.
Examples in continental philosophy of philosophers raising questions of temporality include Edmund Husserl's analysis of internal time consciousness, Martin Heidegger's Being and Time, J. M. E. McTaggart's article "The Unreality of Time", George Herbert Mead's Philosophy of the Present, and Jacques Derrida's criticisms of Husserl's analysis.
Being and Time in the context of Being and Nothingness
Being and Nothingness: An Essay on Phenomenological Ontology (French: L'Être et le néant : Essai d'ontologie phénoménologique), sometimes published with the subtitle A Phenomenological Essay on Ontology, is a 1943 book by the philosopher Jean-Paul Sartre. In the book, Sartre develops a philosophical account in support of his existentialism, dealing with topics such as consciousness, perception, social philosophy, self-deception, the existence of "nothingness", psychoanalysis, and the question of free will.
While a prisoner of war in 1940 and 1941, Sartre read Martin Heidegger's Being and Time (1927), which uses the method of Husserlian phenomenology as a lens for examining ontology. Sartre attributed the course of his own philosophical inquiries to his exposure to this work. Though influenced by Heidegger, Sartre was profoundly skeptical of any measure by which humanity could achieve a kind of personal state of fulfillment comparable to the hypothetical Heideggerian "re-encounter with Being". In Sartre's account, man is a creature haunted by a vision of "completion" (what Sartre calls the ens causa sui, meaning literally "a being that causes itself"), which many religions and philosophers identify as God. Born into the material reality of one's body, in a material universe, one finds oneself inserted into being. In accordance with Husserl's notion that consciousness can only exist as consciousness of something, Sartre develops the idea that there can be no form of self that is "hidden" inside consciousness. On these grounds, Sartre goes on to offer a philosophical critique of Sigmund Freud's theories, based on the claim that consciousness is essentially self-conscious.
Being and Time in the context of World disclosure
World disclosure (German: Erschlossenheit, literally "development, comprehension") is how things become intelligible and meaningfully relevant to human beings, by virtue of being part of an ontological world – i.e., a pre-interpreted and holistically structured background of meaning. This understanding is said to be first disclosed to human beings through their practical day-to-day encounters with others, with things in the world, and through language.
The phenomenon was described by the German philosopher Martin Heidegger in the book Being and Time. It has been discussed (not always using the same name) by philosophers such as John Dewey, Jürgen Habermas, Nikolas Kompridis and Charles Taylor.