About this title: One of the most important philosophical works of our time--a work that has had tremendous influence on philosophy, literature, and psychology, and has literally changed the intellectual map of the modern world.
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Binding: Softcover
Publisher: State Univ of New York Pr
Date Published: 1996-10-01
ISBN-13:9780791426784ISBN:0791426785
Description: NEW. Softcover. From an inventory that is 100% brand-new, 100% direct from the publishers' distribution channel. We carry NO pre-owned, NO remaindered. We pack in CARDBOARD to ensure the pristine quality is maintained. (Bubble-wrap alone is NOT sufficient to protect from USPS equipment. ) Guaranteed brand-NEW, protected with CARDBOARD, your satisfaction is guaranteed. BKLUVID: 9780791426784. read more
Binding: Paperback
Publisher: State University of New York Pre
Date Published: 1996
ISBN-13:9780791426784ISBN:0791426785
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Edition: Later Printing
Binding: S Trade Paperback
Publisher: State University of New York Press, New York
Date Published: 1996
ISBN-13:9780791426784ISBN:0791426785
Description: Very Good- 8vo-over 7¾"-9¾" tall A solid used copy, unmarked text, inked inscription front page. read more
Binding: Paperback
Publisher: State University of New York Pre
Date Published: 1996
ISBN-13:9780791426784ISBN:0791426785
Description: Good. Ships from store stock. We pull the best copy available. Used books may have highlighing and normal wear and may not have valid website pin codes, Web CT codes, or other supplements such as CDs. Satisfaction guaranteed. 100% Satisfaction Guaranteed. read more
Binding: Paperback
Publisher: State Univ of New York Pr
Date Published: 1996-10-30
ISBN-13:9780791426784ISBN:0791426785
Description: Good. All books in Acceptable-Good condition. Books may NOT include Online Access Codes (InfoTrac, MyEconLab). Books MAY contain highliting/bent pages. We ship M-F. read more
"Intrincado, pero interesante. La obra de Heidegger se nos descubre ante los ojos al igual que su teoría acerca de la verdad, aquello que está oculto pero en estado de descubierto. Claro que la edición que leí no era de las mejores, era del Fondo de Cultura Económica y la traducción era muy vieja, tanto así que tuve que pedir asesoría con algunos términos como "curarse de" que no es más que la preocupación o el sörge (creo que se escribe así, si me equivoco, corríjanme). No leí todo el libro, sólo algunos capítulos relacionados con mi trabajo. Me aboqué al tema de la verdad y la crítica a su carácter apofántico. En general, es interesante su teoría, pues luego de leer a Heidegger podemos cuestionarnos muchas cosas: el lenguaje, el mundo que es mentado, etc."
"I've read and re-read this book many times over the years, and find that especially during times where I'm stagnating, this book puts things back into perspective. I was introduced to Being and Time at UC Berkeley when I took a semester-long course dedicated just to this book alone. It was taught by Hubert Dreyfus, and became a seminal experience in my understanding of things. It's so hard to read it's not even a book that I would recommend. However, for anyone interested in shaking up their sense of themselves and the world around them, this book is it (I'd suggest reading a book about this book before even reading the book itself. Try Wrathall's "How to Read Heidegger"). One of my favorites of all time, and one of the few books of philosophy I've read where I truly thought the author had "gotten it right.""
"I have a pretty negative impression of this book. I haven't read the whole thing but I have studied one section in depth, one-on-one with a professor. I have also read secondary sources on it. This was so I could write a thesis on another philosopher to whom Heidegger was an important influence (Levinas). So I was required to have some overall understanding of the work as well. Despite all this, and despite thinking that there are some interesting questions raised, the style of the writing seems incomprehensible and I can't claim to have gained much from my effort. I would much rather read Hegel!"
"Being and Time was recommended to me strongly enough that I purchased it by Paul Schreck, a new member of Grinnell College's Philosophy Department who had switched from teaching Physics upon reading it. I did not, however, actually read the thing until enrolling in a course on Heidegger taught by Thomas Sheehan at Loyola University Chicago. Unbeknownst to me, however, I had had some exposure to Heidegger already in the study of modern theology, most particularly in The Systematic Theology of Paul Tillich, as well as in the study of phenomenological psychologists like Jaspers.
Being and Time reads like an unfinished, hastily written rough draft of a work. The edition we used was poorly translated and annotated to boot. There is much needless obscurity. It is often difficult to tell whether the confusion arose from the author or his translator. Our teacher, Tom Sheehan, was, however, clear and precise.
It seemed to me, while reading the tome, that most of it was familiar. The question, basically, is one of describing consciousness in all of its forms from simple awareness to conceptually nested ratiocination. Like Kant, Heidegger is at some pains to not confine himself to a particular mode of consciousness, neither to a particular human culture nor even to a particular species. Dogs, for instance, are aware and chimps identify and use tools. All of this was quite familiar from psychology.
Underlying Heidegger's project, however, is what might be called a religious or mystical one and there, in psychology, the closest approximation was Maslow and, of course, some of the phenomenologists. What is it that makes being possible? Heidegger wants to get behind any mind/body dualism of course and here he beats most psychologists and neurobiologists who work with such assumptions already given to them by their very language if nothing else. What, then, precedes the simplest awareness? What makes it possible? The answers he finds to these questions are most clearly associated to the writings of the mystical traditions. Awareness amounts to revelation, to the first words of Genesis.
It is not surprising that Heidegger in later years turned towards poetry, the form of language which allows its functioning, simultaneously, in both denotative and conotative operations. His writing, as a whole, is a circling of a central mystery which can never be uttered, only pointed to."
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