Being and Time: A Translation of Sein und Zeit

A new, definitive translation of Heidegger’s most important work.

The publication of Martin Heidegger’s magnum opus, Being and Time, in 1927 signaled an intellectual event of the first order and had an impact in fields far beyond that of philosophy proper. Among the most complex and original analyses of the character of philosophic inquiry and the relation of the possibility of such inquiry to the human situation, Being and Time has long been recognized as a landmark work of the twentieth century. 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.

This new translation by Joan Stambaugh takes account of English-language Heidegger research since the first translation of Being and Time in 1962. The Stambaugh translation captures the vital relation to language that animates Heidegger’s original text. Through this translation elements of Being and Time that were not so clearly evident hitherto should become more apparent to readers of the English text. The new translation of key notions here should serve as the standard for Heidegger studies to come.

“Stambaugh’s new version has large virtues, and improves on the only alternative … [It] is best suited to beginning or general audiences … These will find its spare and unobtrusive apparatus, which lets the text stand out more simply on its own and not bristling with flagged complications, a decisive virtue … As a supplement or for comparison, or as a vehicle for reacquainting oneself with the work, it gives excellent service.” — TLS

“This new translation … offers the text in a more precise and understandable English than earlier editions.” — Library Journal

“Stambaugh’s greatest merit as a translator is her ability to render the most difficult of Heidegger’s prose … into an English that remains both elegant and as faithful as possible to the original … The bilingual glossary and index in the back are marvelously helpful … Any translation of Sein und Zeit cannot help being a welcome contribution, even a significant landmark, within the world of Heidegger scholarship.” — MLN

Joan Stambaugh is Professor in the Department of Philosophy at Hunter College. She is the author of The Real is Not the Rational, The Finitude of Being, and The Other Nietzsche, all published by SUNY Press.

Table of Contents

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