具体描述
作者简介
马丁·海德格尔（Martin Heidegger）出身于一个天主教家庭，早年在教会学校读书。17岁时，从一个神父那里借到布伦坦诺的《亚里士多德所说的存在的多重意义》一书，对存在意义的问题产生兴趣。他在大学先学神学二年，后转入哲学，1913年在弗莱堡大学在李凯尔特的指导下完成博士学位论文《心理主义的判断学说》，他的讲师资格论文题目是《邓·司各脱关于范畴的学说和意义的理论》。在弗莱堡大学任教期间，他参加胡塞尔主持的研究班。1922－1926年，在马堡大学任副教授，讲授亚里士多德、柏拉图、笛卡尔、康德等人的著作，把他们的问题转变为关于存在的问题。1927年，为晋升教授职称，发表未完手稿《存在与时间》。据说，当这本书送到教育部审查时，部长的评语是“不合格”。但就是这样一本被官员判定为不合格的书成为20世纪最重要的哲学著作之一。1928年，海德格尔接替胡塞尔，任弗莱堡哲学讲座教授。纳粹运动兴起后，他参加了纳粹党，并于1933年4月－1934年2月任弗莱堡大学校长。因为他与纳粹的这段牵连，1945－1951年期间，法国占领军当局禁止他授课。海德格尔对于他与纳粹的关系，似乎也没有多少反省，他在1952年出版的《形而上学导论》一书中还说，国家社会主义“这个运动的内在真理与伟大之处”。海德格尔与纳粹之间的联系，在西方哲学界和新闻界多次成为热门话题。尽管海德格尔参与纳粹运动是他的历史污点，但不能因此说他的哲学就是纳粹思想的反映。后来的反纳粹的存在主义者也能从海德格尔的著作中受到启发和鼓舞。这些事实表明，一个伟大的哲学家的思想往往要比他在某一阶段的政治观点有更远的意义。海德格尔后期讲授赫拉克利特、巴门尼德及莱布尼茨、尼采等人的著作，研究语言、艺术（诗）以及技术等问题。除了上面提到的著作和讲稿之外，他的主要著作还有：《什么是形而上学》（1929年）、《现象学基本问题》（1923年讲稿）、《真理的本质》（1943年）、《林中路》（1953年）、《演讲与论文集》（1954年）、《走向语言之途》（1959年）、《技术与转向》（1962年），还有一些从他的观点研究哲学史的著作，对赫拉克利特、康德、尼采的研究最为精彩。
目录信息
Translator's Preface
Author's Preface to the Seventh German Edition
[Exergue]
INTRODUCTION
The Exposition of the Question of the Meaning of Being
I. The Necessity, Structure, and Priority of the Question of Being
1. The Necessity of an Explicit Retrieve of the Question of Being
2. The Formal Structure of the Question of Being
3. The Ontological Priority of the Question of Being
4. The Ontic Priority of the Question of Being
II. The Double Task in Working Out the Question of Being: The Method of the Investigation and Its Outline
5. The Ontological Analysis of Da-sein as the Exposure of the Horizon for an Interpretation of the Meaning of Being in General
6. The Task of a Destructuring of the History of Ontology
7. The Phenomenological Methos of the Investigation
a. The Concept of Phenomenon
b. The Concept of Logos
c. The Preliminary Concept of Phenomenology
8. The Outline of the Treatise
PART ONE
The Interpretation of Da-sein in Terms of Temporality and the Explication of Time as the Transcendental Horizon of the Question of Being
DIVISION ONE: The Preparatory Fundamental Analysis of Da-sein
I. The Exposition of the Task of a Preparatory Analysis of Da-sein
9. The Theme of the Analytic of Da-sein
10. How the Analytic of Da-sein is to be Distinguished from Anthropology, Psychology, and Biology
11. The Existential Analytic and the Interpretation of Primitive Da-sein: The Difficulties in Securing a "Natural Concept of the World"
II. Being-in-the-World in General as the Fundamental Constitution of Da-sein
12. A Preliminary Sketch of Being-in-the-World in Terms of the Orientation toward Being-in as Such
13. The Exemplification of Being-in in a Founded Mode: Knowing the World
III. The Worldliness of the World
14. The Idea of the Worldliness of the World in General
A. Analysis of Environmentality and Worldliness in General
15. The Being of Beings Encountered in the Surrounding World
16. The Worldly Character of the Surrounding World Making Itself Known in Innerworldly Beings
17. Reference and Signs
18. Relevance and Significance: The Worldliness of the World
B. Contrast between Our Analysis of Worldiness and Descartes' Interpretation of the World
19. The Determination of the "World" as Res Extensa
20. The Fundaments of the Ontological Definition of the "World"
21. Hermeneutical Discussion of the Cartesian Ontology of the "World"
C. The Aroundness of the Surrounding World and the Spatiality of Da-sein
22. The Spatiality of Innerworldly Things at Hand
23. The Spatiality of Being-in-the-World
24. The Spatiality of Da-sein and Space
IV. Being-in-the-World as Being-with and Being a Self: The "They"
25. The Approach to the Existential Question of the Who of Da-sein
26. The Mitda-sein of the Others and Everyday Being-with
27. Everyday Being One's Self and the They
V. Being-in as Such
28. The Task of a Thematic Analysis of Being-in
A. The Existential Constitution of the There
29. Da-sein as Attunement
30. Fear as a Mode of Attunement
31. Da-sein as Understanding
32. Understanding and Interpretation
33. Statement as a Derivative Mode of Interpretation
34. Da-sein and Discourse: Language
B. The Everyday Being of the There and the Falling Prey of Da-sein
35. Idle Talk
36. Curiosity
37. Ambiguity
38. Falling Prey and Thrownness
VI. Care as the Being of Da-sein
39. The Question of the Primordial Totality
40. The Fundamental Attunement of the Angst as an Eminent Disclosedness of Da-sein
41. The Being of Da-sein as Care
42. Condirmation of the Existential Interpretation of Da-sein
43. Da-sein, Worldliness, and Reality
a. Reality as a Problem of Being and the Demonstrability of the "External World"
b. Reality as an Ontological Problem
c. Reality and Care
44. Da-sein, Disclosedness, and Truth
a. The Traditional Concept of Truth and Its Ontological Foundations
b. The Primordial Phenomenon of Truth and the Derivative Character of the Traditional Concept of Truth
c. The Kind of Being of Truth and the Presupposition of Truth
DIVISION TWO: Da-sein and Temporality
45. The Result of the Preparatory Fundamental Analysis of Da-sein and the Task of a Primordial, Existential Interpretation of This Being
I. The Possible Being-a-Whole of Da-sein and Being-toward-Death
46. The Seeming Impossibility of Ontologically Grasping and Determining Da-sein as a Whole
47. The Possibility of Experiencing the Death of Others and the Possibility of Grasping Da-sein as a Whole
48. What is Outstanding, End, and Totality
49. How the Existential Analysis of Death Differs from Other Possible Interpretations of This Phenomenon
50. A Preliminary Sketch of the Existential and Ontological Structure of Death
51. Being-toward-Death and the Everydayness of Da-sein
52. Everyday Being-toward-Death and the Complete Existential Concept of Death
53. Existential Project of an Authentic Being-toward-Death
II. The Attestation of Da-sein of an Authentic Potentiality-of-Being, and Resoluteness
54. The Problem of the Attestation of an Authentic Existentiell Possibility
55. The Existential and Ontological Foundations of Conscience
56. The Character of Conscience as a Call
57. Conscience as the Call of Care
58. Understanding the Summons, and Guilt
59. The Existential Interpretation of Conscience and the Vulgar Interpretation of Conscience
60. The Existential Structure of the Authentic Potentiality-of-Being Attested in Conscience
III. The Authentic Potentiality-for-Being-a-Whole of Da-sein, and Temporality as the Ontological Meaning of Care
61. Preliminary Sketch of the Methoodical Step from Outling the Authentic Being-a-Whole of Da-sein to the Phenomenal Exposition of Temporality
62. The Existenielly Authentic Potentiality-for-Being-a-Whole of Da-sein as Anticipatory Resoluteness
63. The Hermeneutical Situation at Which We Have Arrived for Interpreting the Meaning of Being of Care, and the Methodical Character of the Existential Analytic in General
64. Care and Selfhood
65. Temporality as the Ontological Meaning of Care
66. The Temporality of Da-sein and the Tasks Arising from It of a More Primordial Retrieve of the Existential Analysis
IV. Temporality and Everydayness
67. The Basic Content of the Existential Constitution of Da-sein, and the Preliminary Sketch of Its Temporal Interpretation
68. The Temporality of Disclosedness in General
a. The Temporality of Understanding
b. The Temporality of Attunement
c. The Temporality of Falling Prey
d. The Temporality of Discourse
69. The Temporality of Being-in-the-World and the Problem of the Transcendence of the World
a. The Temporality of Circumspect Taking Care
b. The Temporal Meaning of the Way in which Circumspect Taking Care Becomes Modified into the Theoretical Discovery of Things Objectively Present in the World
c. The Temporal Problem of the Transcendence of the World
70. The Temporality of the Spatiality Characteristic of Da-sein
71. The Temporal Meaning of the Everydayness of Da-sein
V. Temporality and Historicity
72. Existential and Ontological Exposition of the Problem of History
73. The Vulgar Understanding of History and the Occurence of Da-sein
74. The Essential Constitution of Historicity
75. The Historicity of Da-sein and World History
76. The Existential Origin of Historiography from Historicity of Da-sein
77. The Connectin of the Foregoing Exposition of the Problem of Historicity with Investigations of Dilthey and the Ideas of Count Yorck
VI. Temporality and Within-Timeness as the Origin of the Vulgar Concept of Time
78. The Incompleteness of the Foregoing Temporal Analysis of Da-sein
79. The Temporality of Da-sein and Taking Care of Time
80. Time Taken Care of and Within-Timeness
81. Within-Timeness and the Genesis of the Vulgar Concept of Time
82. The Contrast of the Existential and Ontological Connection of Temporality, Da-sein, and World Time with Hegel's Interpretation of the Relationship between Time and Spirit
a. Hegel's Concept of Time
b. Hegel's Interpretation of the Connection between Time and Spirit
83. The Existential and Temporal Analytic of Da-sein and the Question of Fundamental Ontology as to the Meaning of Being in General
Notes
Lexicon
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读后感
译文本身已经是近50年来的典范了,只是不满意陈先生删去原文中大段的希腊拉丁语,而且所谓修订本中所有希腊语都是错的,Z和S从来不分.
据说人与动物区别的标志很多。在我看来，人不会满足，动物却会满足。满足对于人类来说是一种极限状态，即可能达到而不能保持。为了满足感，或者确切说是为了满足感的再现，人会作出连他自己也感觉匪夷所思的事情。这种个人无法抑制的冲动催生了名目繁多的法律条文。经常听到某...
译文本身已经是近50年来的典范了,只是不满意陈先生删去原文中大段的希腊拉丁语,而且所谓修订本中所有希腊语都是错的,Z和S从来不分.
【按语：构成海德格尔（1889-1976）的《存在与时间》思想基石的或许有四个知识谱系：胡塞尔的现象学方法；德国古典哲学（康德、费希特、谢林、黑格尔等）的超-知性传统；Dunn Scotus、威廉的奥卡姆的唯意志论和路德神学（借着Scotus的存在概念，更可以溯源到亚里士多德和阿奎那...
用户评价
我曾经以为哲学是那些古老而遥远的学问，与我的日常生活相去甚远。但读了这本书之后，我才明白，哲学并非高高在上，而是渗透在我们存在的每一个角落。作者用一种非常具有穿透力的方式，将抽象的哲学概念与我们最真实的感受联系起来。我常常会在阅读时，联想到自己过往的经历，那些被遗忘的片段，在作者的文字中重新被赋予了意义。这是一种奇妙的体验，让我感觉自己与书中内容产生了深刻的连接。
这本书给我的感觉，就像是在一片古老的森林中漫步。每一棵树都有它自己的故事，每一片落叶都承载着时间的痕迹。作者以一种极其细腻和深刻的方式，揭示了人类存在的本质，以及我们如何在时间的长河中感知自身。我常常会在阅读时，感受到一种深深的共鸣，仿佛作者正是我的内心深处在诉说着早已存在的某种真实。这是一种令人着迷的体验，让我对“活着”这件事有了全新的认识。
我必须承认，这是一本需要耐心和专注的书。我不能像阅读一本小说那样快速地浏览，而是需要放慢脚步，反复咀嚼文字背后的含义。每一次阅读，我都能从不同的角度获得新的感悟，就好像在探索一个迷宫，每一次转弯都发现了一条未知的道路。作者的论述层层递进，环环相扣，每一次的阐释都建立在前一个概念之上，让整个思想体系显得坚实而又宏伟。我常常会在某个句子前停下来，思考作者到底想要表达什么，然后结合上下文，一点点地拼凑出完整的意图。
这本书对于我来说，不仅仅是一本读物，更像是一个精神的向导。它引导我去审视那些我们通常不会去思考的根本性问题，去理解我们是如何成为我们自己的。作者的语言风格非常独特，既有严谨的逻辑，又不乏深刻的洞察力。我常常会在阅读过程中，感受到一种思维的“震颤”，仿佛一直以来固有的认知被某种力量所动摇，但随后又被更深刻的理解所取代。这是一种令人兴奋且充满启发性的阅读体验。
我曾经对生活中的一些“理所当然”感到困惑，比如我们为什么会有一个“过去”和一个“未来”，为什么我们总是感到时间在流逝。这本书就像一把钥匙，为我打开了理解这些问题的门。作者的论述方式非常独特，他没有直接给出答案，而是通过一种深入的分析，引导我一步步地接近问题的核心。我发现，许多我们习以为常的概念，在经过作者的剖析后，都呈现出令人惊叹的深度和复杂性。
这本书的魅力在于它的“不确定性”和“可能性”。它没有提供一个标准化的答案，而是鼓励读者进行自主的思考和探索。我发现，这本书的内容会随着我的阅历和心境的变化而展现出不同的侧面。今天读到的一个句子，可能在明天就会给我带来全新的启发。这种开放性和多义性，恰恰是这本书最珍贵的地方，它让我们认识到，理解并非一次性的完成，而是一个持续不断的过程。
读这本书的过程，更像是一场与作者的深度对话。我常常会因为作者的某个观点而感到豁然开朗，仿佛心中一直存在的某个模糊的念头，在此刻找到了清晰的表达。然而，有时我也会因为某个概念的晦涩而陷入沉思，甚至产生一些困惑。但正是这种思考的碰撞，让我对事物有了更深刻的理解，也激发了我更进一步探究的欲望。这本书不仅仅是知识的传递，更是一种思维方式的启迪。
初次接触这本书时，我感觉自己像一个在广阔海洋中航行的水手，面对着浩瀚而又未知的领域。作者的文字如同星辰大海，指引着我前进的方向，但同时又充满了无数的深邃和奥秘，需要我不断地去探索和解读。这本书的独特之处在于，它并非枯燥的学术论述，而是充满了生命力和情感的表达。它让我意识到，哲学并非遥不可及的概念，而是与我们每个人的生活紧密相连，与我们的每一个瞬间息息相关。
这本书的封面设计就足够吸引人，一种沉稳而又略带哲学思考的氛围扑面而来。翻开书页，我仿佛走进了一个全新的思维空间，作者用一种近乎于诗意的语言，探讨着人类存在最根本的问题。我并不是一个哲学领域的专家，但这本书的文字具有一种独特的魔力，能够触及我内心深处最柔软的地方。它不是那种提供现成答案的书，更像是一次邀请，邀请我去审视自己，去思考“我为何如此存在？”“我的时间意味着什么？”这些看似简单却又无比复杂的问题。
阅读这本书需要一种沉静的心态，一种愿意投入时间和精力的决心。我无法想象一个抱着轻松阅读心态的人能够完全理解它的精髓。它更像是一种精神的历练，一次对自我认知边界的拓展。作者的文字如同精密的仪器，能够剖析我们最细微的心理活动，揭示我们存在的根本结构。虽然有时会感到挑战，但每一次的突破都带来了巨大的满足感，让我觉得自己对世界的理解又进了一层。
试图用语言说出那不可言说的。旁人道：Nietzschean wine in Kantian globe。我想，其实酒杯更像是橡木桶，假如没有这陈年的橡木桶，那醉人的醇酒也将熟成为另一种形态吧。
weird translation, make sure you read the M&R version before reading this one
重读，being-with, finitude, and individuation (the uncanny)
I should not have started reading Heidegger....now I cannot just go past him...maybe a PHD in philosophy? 日日日日日日日
试图用语言说出那不可言说的。旁人道：Nietzschean wine in Kantian globe。我想，其实酒杯更像是橡木桶，假如没有这陈年的橡木桶，那醉人的醇酒也将熟成为另一种形态吧。
