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| Editor's Foreword | |
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| Author's Foreword | |
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| Acknowledgments | |
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| Bibliography and Key to Abbreviations | |
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| What Is the Question? | |
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| Introductory | |
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| Exposition | |
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| A Formal Statement of the Question | |
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| A Provisional Explanation of "Meaning" (Sinn): The Theme of Being and Time Restated | |
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| Why Has Traditional Ontology Failed to Get to the Root of the Problem of Being? | |
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| The Uniqueness of the Concept of Being: The Problem of Its Unity. Aristotle's "Unity of Analogy"--A Lead into Heidegger's Question | |
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| How Is the New Inquiry into Being to Be Concretely Worked Out? Difficulties Arising from the Nature of the Problem Itself | |
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| Basic Features and Problems of Being and Time | |
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| Introductory | |
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| The Being of Da-sein | |
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| Existence, Everydayness and Da-sein | |
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| Existence and Care, in Contrast with Reality | |
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| The Two Basic Ways of Existing: Owned or Authentic and Disowned or Inauthentic Existence. The Undifferentiated Modality of Everydayness | |
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| The Ontological-Existential Terminology of Being and Time | |
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| A Discussion of the Meaning of Da-sein | |
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| The Worldishness of World | |
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| The Fundamental Existential Constitution of Da-sein: Being-in-the-World. Heidegger's Conception of World | |
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| The Theoretical and Practical Ways of Taking Care of Things | |
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| The Ontic Basis of the Ontological Inquiry into World: The Umwelt of Everyday Existence. The Meaning of Umwelt | |
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| The Reality of Beings within the World | |
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| Being-with-Others and Being-One's-Self | |
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| The Basic Concept of Being-with | |
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| The Everyday Self and the "They" | |
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| The Publicity of Everydayness | |
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| Discourse and Language: Everyday Discourse as Idle Talk | |
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| The Everyday Way of Seeing: Curiosity | |
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| Ambiguity | |
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| Falling and Thrownness | |
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| The Basic Mood of Dread (Angst) and the Being of Da-sein as Care | |
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| The Disclosure of Being through Dread | |
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| The Structure of Da-sein's Being as Care | |
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| Truth, Being, and Existence: Heidegger's Existential Interpretation of Truth | |
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| The Concept of Phenomenology | |
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| A Preview of the Tasks and Problems of Division Two | |
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| Division Two of Being and Time: Da-sein and Temporality | |
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| Introductory | |
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| The Articulation, Language, and Method of Division Two | |
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| The Articulation of Division Two | |
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| The Language of Division Two | |
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| Timeishness | |
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| The Tenses of "To Be" | |
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| Heidegger's Tautologies | |
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| Primordial Time (Ursprungliche Zeit) | |
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| The "Originality" of an Ontological Interpretation | |
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| The Method of Division Two | |
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| Da-sein's Possibility of Being-a-Whole and Being-toward-Death | |
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| Can Da-sein be Experienced as a Whole? | |
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| Experiencing the Death of Others | |
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| Incompletness, End, and Wholeness | |
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| The Existential Analysis of Death in Contrast with all Other Kinds of Interpretation | |
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| A Preliminary Sketch of the Existential Structure of Death | |
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| Being-Toward-Death and Everydayness | |
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| Everyday Being Toward an End and the Full Existential Concept of Death | |
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| The Existential Structure of an Owned, Authentic Way of Being-Toward-Death | |
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| Witness to an Owned Existence and Authentic Resolution | |
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| Conscience as the Call of Care | |
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| Understanding the Call and Owing | |
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| Interpolation: Ground-Being and Nothing | |
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| Owing, Guilt, and Morality: The Authentic Hearing of the Call of Conscience and the Existential Structure of Owned or Authentic Existence | |
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| Authentic Ability-to-Be-a-Whole and Temporality as the Meaning of Care | |
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| Anticipatory Forward-Running Resoluteness as the Authentic Way of Being-a-Whole | |
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| Justification of the Methodical Basis of the Existential Analysis | |
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| Care and Selfhood | |
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| Temporality as the Ontological Meaning of Care | |
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| A Primordial Repetition of the Existential Analysis Arising from the Temporality of Here-Being [Da-sein] | |
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| Temporality and Everydayness | |
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| The Temporality of Disclosedness in General | |
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| The Temporality of Understanding | |
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| The Temporality of Attunement | |
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| The Temporality of Falling | |
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| The Temporality of Discourse | |
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| The Temporality of Being-in-the-World and the Problem of the Transcendence of the World | |
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| The Temporality of Circumspect Taking Care | |
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| The Temporal Meaning of the Way in Which Circumspect Taking Care Becomes Modified into the Theoretical Discovery of Things Objectively Present in the World | |
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| The Temporal Problem of the Transcendence of the World | |
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| The Temporality of the Roominess Characteristic of Here-Being | |
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| The Temporal Meaning of the Everydayness of Here-Being | |
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| Temporality and Historicity | |
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| The Vulgar Understanding of History and the Occurrence of Here-Being | |
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| The Essential Constitution of Historicity | |
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| The Historicity of Here-Being and World History | |
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| Temporality and Within-Timeness as the Origin of the Vulgar Concept of Time | |
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| The Incompleteness of the Foregoing Analysis of the Temporality of Here-Being | |
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| The Temporality of Here-Being and the Taking Care of Time | |
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| Time Taken Care of and Within-Timeness | |
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| Within-Timeness and the Genesis of the Vulgar Concept of Time | |
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| The Contrast of the Existential and Ontological Connection of Temporality, Here-Being, and World-Time with Hegel's Interpretation of the Relation between Time and Spirit | |
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| Hegel's Concept of Time | |
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| Hegel's Interpretation of the Connection between Time and Spirit | |
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| Conclusion: An Attempt to Outline Heidegger's Answer to the Question Asked at the Beginning of Being and Time | |
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| Notes | |
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| Glossary of German Expressions | |
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| Index | |