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Being and Time by Martin Heidegger, Joan Stambaugh (Translator), Dennis J.

By Martin Heidegger, Joan Stambaugh (Translator), Dennis J. Schmidt (forward)

A revised translation of Heidegger's most vital paintings.

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Thus the reader will be less prone to assume he or she understands it to refer to "existence" (which is the orthodox translation of Dasein) and with that translation surreptitiously bring along all sorts of psychological connotations. It was Heidegger's insight that human being is uncanny: we do not know who, or what, that is, although, or perhaps precisely because, we are it. " Capitalizing "being," although it has the dubious merit of treating "being" as something unique, risks implying that it is some kind of Super Thing or transcendent being.

We therefore wish to discuss these prejudices only to the extent that the necessity of a repetition of the question of the meaning of being becomes evident. There are three such prejudices. 1. "Being"* is the most "universal" concept: do ov ~6'CI xaI)o7,,0v pa7,,16tia itavtiow' Illud quod primo cadit sub apprehensione, est ens, cuius intellectus includitur in omnibus, quaecumque quis apprehendit. "2 But the "universality" of "being" is not that of genus. ' The "universality" of being "surpasses" the universality of genus.

It was Heidegger's express wish that in future translations the word Da-sein should be hyphenated throughout Being and Time, a practice he himself instigated, for example, in chapter 5 of Division One. Thus the reader will be less prone to assume he or she understands it to refer to "existence" (which is the orthodox translation of Dasein) and with that translation surreptitiously bring along all sorts of psychological connotations. It was Heidegger's insight that human being is uncanny: we do not know who, or what, that is, although, or perhaps precisely because, we are it.

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