The Basic Problems of Phenomenology, Revised Edition

by Martin Heidegger

Book Overview

A lecture course that Martin Heidegger gave in 1927, The Basic Problems of Phenomenology continues and extends explorations begun in Being and Time. In this text, Heidegger provides the general outline of his thinking about the fundamental problems of philosophy, which he treats by means of phenomenology, and which he defines and explains as the basic problem of ontology.

• Format: Paperback
• Language: English
• ISBN: 025320478X
• ISBN13: 9780253204783
• Release Date: August 1988
• Publisher: Indiana University Press
• Length: 432 Pages
• Weight: 1.40 lbs.
• Dimensions: 1.0" x 6.1" x 9.1"

Customer Reviews

The great Philosophy.

I have studies about relationship between Immunology and Psychopathology including Heidegger. His philosophy is very similar to my fundamental philosophy. He is the great person who teached me the important medical philosophy.

eminently readable and interesting

This is an eminently readable translation of Heidegger--a chore that is indeed quite difficult. Moreover, the material Heidegger treats here finds a very concise, cohesive presentation, so it is all in all a very approachable text. As a reviewer noted below, this text is quite helpful in understanding _Being and Time_, or just generally for its own value in exposing Heidegger's thought around this time. Highly recommeded for someone serious about approaching texts by Heidegger.

Clean as a whistle, until it defines "is"

Mostly, philosophy is clean as a whistle, and we rarely understand it well enough to bow to the obviously superior form of intellect which, lecturing in 1927, strove to convince those who would like to consider themselves at the cutting edge of knowledge that:"We have here once again the peculiar circumstance that the unveiling appropriation of the extant in its being-such is precisely not a subjectivizing but just the reverse, an appropriating of the uncovered determinations to the extant entity as it is itself." (p. 219).If you read the small print on the cover of THE BASIC PROBLEMS OF PHENOMENOLOGY (1982, published in German as Die Grundprobleme der Phanomenologie in 1975) by Martin Heidegger, you will see that this book includes "Translation, Introduction, and Lexicon by Albert Hofstadter." The Lexicon is quite an accomplishment: pages 339 to 396 contain a wealth of information about the pages on which particular words ended up in this translation of lectures by Heidegger on philosophical problems. If you read the book first, then come to the first entry on page 340, "already, always already, antecedent, before, beforehand, earlier, in advance, precedent, prior--expressions used with great frequency: . . ." you know that dozens of pages can be cited for "some characteristic instances: . . . " Longer entries provide more complete indexing for being, being-in-the-world, beings, Da, Dasein, exist, extant, horizon, interpretation, "is" (See copula), Kant, now, nows (nun), ontological, ontology, philosophy, problem, problems, problems, specific, projection, project, self, structure, subject, Temporal, Temporality, temporal, temporality (zeitlich . . .), temporalize (zeitigen), theses, thing, thingness, thinghood, thinking, time, transcend, truth, understand, understanding of being, unveil, and world.Frankly, I am glad that I have previously attempted to read lectures and the Heraclitus seminars which used the Greek alphabet (alpha, beta, gamma, delta, etc.) for Greek words, so that I was warned that translation was necessary, and I learned enough Greek words to recognize that ancient language even when it is printed in transliterated form, with no indication that a foreign language is being used, as frequently occurs in this book."In a corresponding passage Aristotle says that this `is' means a synthesis and is accordingly en sumploke dianoias kai pathos en taute, it is the coupling that the intellect produces as combining intellect, and this `is' means something that does not occur among things; it means a being, but a being that is, as it were, a state of thought." (p. 182).People with absolutely no knowledge of Greek might try reading the Lexicon entry for "Greek expressions" (pp. 358-359) before reading pages 73, 86, 115, etc. to remind themselves that when they read "to on" on page 53, they were reading Greek, as "to ti en einai" on page 85 is a bit more obviously not in English, as Aristotle was not. How helpful is this? Consider the

Continuation of Being and Time

This book is a must read for those that choose to read Being and Time. The book itself is based, like so many of Heidegger's books, off of a lecture course he gave at the University of Marburg in the summer of 1927. This is important because Being and Time was ready for publication in 1927. If we put Kant and the Problem of Metaphysics alongside The Basic Problems of Phenomenology and Being and Time, we have the predominant whole of early Heideggerian thinking. As for the book itself (for now on referred to as BP), the book is incomplete--just like Being and Time. Heidegger undertakes Three Parts each with Four chapters (see page 24). But BP only deals with all of Part One and only chapter 1 of Part Two. Heidegger gets no farther than the Problem of Ontological Difference (entities vs. the Being of entities) and the lecture course ends. But the book is extraordinarly helpful because of what it does address. Part One is elaborate and interesting because it deals with other philosophers and their ideas. Heidegger pays particular attention to Kant, Aristotle, Descartes and explains how their ideas have been inherited into the contemporary philosophic era. What I found most interesting was the deconstruction of Medieval and Modern ontology. Heidegger thus gives a broad historical interpretation of the history of philosophy and explains the presuppositions of each period. Obviously this book is not for philosophical neophytes. The book should only be undertaken by those with some background in 20th century philosophy and knowledge of basic Heideggerian thought. The book's appeal should thus be limited to few individuals, and certainly only those with philosophic interest. The book borrows much of the terminology from Being and Time with some notable exceptions. Authenticity and inauthenticity have pracitically been dropped. The term "horizon" becomes notably more important and the term "Temporality" is of great importance to understanding what is being disclosed from the text. Ontological difference is explicitly defined, though it was implicitly defined in Being and Time. Pay particular attention to Part Two of the work, for it questions through many of the underlying questions I had after completing Being and Time. If you are disappointed how the book abruptly ends, it is to be expected. But for those 285 people on Earth interested in Heidegger this book is indispensable. But read Being and Time first!Philosophy Student, Drake University