Heideggerian terminology

692:...it has nothing to do with a vicious relativizing of ontological standpoints. But this destruction is just as far from having the negative sense of shaking off the ontological tradition. We must, on the contrary, stake out the positive possibilities of that tradition, and this means keeping it within its limits; and these in turn are given factically in the way the question is formulated at the time, and in the way the possible field for investigation is thus bounded off. On its negative side, this destruction does not relate itself toward the past; its criticism is aimed at 'today' and at the prevalent way of treating the history of ontology. .. But to bury the past in nullity (Nichtigkeit) is not the purpose of this destruction; its aim is positive; its negative function remains unexpressed and indirect. ( 778:

its actions and choices, and is able to choose amongst possibilities, actualizing at least one of the possibilities available while closing off others in the process. This grasping of only some possibilities defines man as one kind of self rather than another: a dishonest choice defines a person as dishonest, fixing broken windows defines a person as a glazier, and so on. These choices are made continually and on a daily basis, and so man is able to define itself as it moves along. Therefore, living the life of a person is a matter of constantly taking a stand on one's sense of self, and one's sense of self being defined by taking that stand. As no choice is 'once and for always', man has to continually keep on choosing for his sense of self.

1794:

a mistake. Only when it breaks or something goes wrong might we see the hammer as present-at-hand, just lying there. Even then however, it may be not fully present-at-hand, as it is now showing itself as something to be repaired or disposed, and therefore a part of the totality of our involvements. In this case its Being may be seen as unreadiness-to-hand. Heidegger outlines three manners of unreadiness-to-hand: Conspicuous (damaged; e.g., a lamp's wiring has broken), Obtrusive (a part is missing which is required for the entity to function; e.g., we find the bulb is missing), Obstinate (when the entity is a hindrance to us in pursuing a project; e.g., the lamp blocks my view of the computer screen).

1810:. The term primordial here does not imply something Primitive, but rather refers to Heidegger's idea that Being can only be understood through what is everyday and "close" to us. Our everyday understanding of the world is necessarily a part of any kind of scientific or theoretical studies of entities—the present-at-hand—might be. Only by studying our "average-everyday" understanding of the world, as it is expressed in the totality of our relationships to the ready-to-hand entities of the world, can we lay appropriate bases for specific scientific investigations into specific entities within the world. 404:: "as soon as man comes to life, he is at once old enough to die." The threefold condition of death is thus simultaneously one's "ownmost potentiality-for-being, non-relational, and not to be out-stripped". Death is determinate in its inevitability, but an authentic Being-toward-death understands the indeterminate nature of one's own inevitable death—one never knows when or how it is going to come. However, this indeterminacy does not put death in some distant, futural "not-yet"; authentic Being-toward-death understands one's individual death as always already a part of one. 867:'categories'. According to Heidegger "man alone exists, all other things are (they don't exist)". It is important to understand that this notion of 'existence' as what is ownmost to man is not a static concept to be defined once and for all in terms of a content, but has to be understood in terms of something that is to be enacted that varies from individual to individual and from time to time unlike other beings that have a fixed essence. That being whose ownmost is in the manner of existence is called 520:), and says it is essential to being human, classifying it as inauthentic when a person fails to recognize how much, and in what ways, someone thinks of themself, and how they habitually behave as influenced by our social surroundings. Heidegger classifies it as authentic when someone pays attention to that influence and decides independently whether to go along with it or not. Living entirely without such influence, however, is not an option in the Heideggerian view. 1381: 1030: 715: 1344:: humanity must be able to navigate the dangerous orientation of enframing because it is in this dangerous orientation that we find the potential to be rescued. To further elaborate on this, Heidegger returns to his discussion of essence. Ultimately, he concludes that "the essence of technology is in a lofty sense ambiguous" and that "such ambiguity points to the mystery of all revealing, i.e., of truth." 1734: 36: 514:

but rather a statement about the being of every human, that in the structures of its being-in-the-world one finds an implicit reference to other humans, as one could not live without others. Humans have been called (by others, not by Heidegger) "ultrasocial" and "obligatorily gregarious". Heidegger, from his phenomenological perspective, calls this feature of human life "Being-with" (

1337:

possibility that it could be denied to him to enter into a more original revealing and hence to experience the call of a more primal truth." This is because challenging-forth conceals the process of bringing-forth, which means that truth itself is concealed and no longer unrevealed. Unless humanity makes an effort to re-orient itself, it will not be able to find revealing and truth.

366:, an outside-of-itself, of futural projections (possibilities) and one's place in history as a part of one's generation. Possibilities, then, are integral to understanding of time; projects, or thrown projection in-the-world, are what absorb and direct people. Futurity, as a direction toward the future that always contains the past—the has-been—is a primary mode of 1180:...we must return to what we call a concern. The word Ereignis (concern) has been lifted from organically developing language. Er-eignen (to concern) means, originally, to distinguish or discern which one's eyes see, and in seeing calling to oneself, ap-propriate. The word con-cern we shall now harness as a theme word in the service of thought. 2399:…einzukehren in das, was wir das Ereignis nennen. Das Wort Ereignis ist der gewachsenen Sprache entnommen. Er-eignen heißt ursprünglich: er-äugen, d.h. erblicken, im Blicken zu sich rufen, an-eignen. Das Wort Ereignis soll jetzt, aus der gewiesenen Sache her Gedacht, als Leitwort im Dienst des Denkens sprechen". Martin Heidegger, 2850: 635:

is, like the Nothing which we scarcely know. That which is can only be, as a being, if it stands within and stands out within what is lighted in this clearing. Only this clearing grants and guarantees to us humans a passage to those beings that we ourselves are not, and access to the being that we ourselves are.

222:. It is a statement that covers up meaning and instead gives something present-at-hand. For instance, "The President is on vacation", and, "Salt is Sodium Chloride" are sentences that, because of their apophantic character, can easily be picked up and repeated in news and gossip by 'The They.' However, the real 1299:: From a Conversation on a Country Path about Thinking", or "Toward an Emplacing Discussion of Releasement : From a Country Path Conversation about Thinking"). An English translation of this text was published in 1966 as "Conversation on a Country Path about Thinking". Heidegger borrowed the term from the 2904:

that ultimately blocks the path to an understanding of Being. This is not to say that the later thinking turns away altogether from the project of transcendental hermeneutic phenomenology. The project of illuminating the a priori conditions on the basis of which entities show up as intelligible to us

2456:

I have followed the established consensus in translating this term as 'releasement.' However, it should be kept in mind that the traditional and still commonly used German word conveys a sense of 'calm composure,' especially and originally that which accompanies an existential or religious experience

1793:

In almost all cases humanity is involved in the world in an ordinary, and more involved, way, undertaking tasks with a view to achieving something. Take for example, a hammer: it is ready-to-hand; we use it without theorizing. In fact, if we were to look at it as present-at-hand, we might easily make

1118:

Another, less prosaic, way of thinking of 'equipment' is as 'stuff one can work with' around us, along with its context. "The paper one can do things with, from the desk, in the university, in the city, on the world, in the universe." 'Equipment' refers to the thing, and its usefulness possibilities,

777:

In his effort to redefine man, Heidegger introduces a statement: 'the ownmost of Dasein consists in its existence'. Heidegger conceptualises existence around the unique qualities of man, which he considers "its own being is an issue for it". In the Heideggerian view, man defines its own being through

2005:

2. "World" functions as an ontological term, and signifies the Being of those things we have just mentioned. And indeed 'world' can become a term for any realm which encompasses a multiplicity of entities: for instance, when one talks of the 'world' of a mathematician, 'world' signifies the realm of

1719:

Present-at-hand is not the way things in the world are usually encountered, and it is only revealed as a deficient or secondary mode, e.g., when a hammer breaks it loses its usefulness and appears as merely there, present-at-hand. When a thing is revealed as present-at-hand, it stands apart from any

1577:

Metontology is a neologism Heidegger introduced in his 1928 lecture course "Metaphysical Foundations of Logic." The term refers to the ontic sphere of human experience. While ontology deals with the entire world in broad and abstract terms, metontology concerns concrete topics; Heidegger offers the

660:

When tradition thus becomes master, it does so in such a way that what it 'transmits' is made so inaccessible, proximally and for the most part, that it rather becomes concealed. Tradition takes what has come down to us and delivers it over to self-evidence; it blocks our access to those primordial

634:

In the midst of being as a whole an open place occurs. There is a clearing, a lighting. Thought of in reference to what is, to beings, this clearing is in a greater degree than are beings. This open center is therefore not surrounded by what is; rather, the lighting center itself encircles all that

973:

writes: "World disclosure refers, with deliberate ambiguity, to a process which actually occurs at two different levels. At one level, it refers to the disclosure of an already interpreted, symbolically structured world; the world, that is, within which we always already find ourselves. At another

781:

Added to this is that the being of everything else on the planet poses an issue for man, as humanity deals with things as what they are and persons as who they are. Only persons, for example, relate to others as meaningful and fitting meaningfully into and with other things and/or activities. Only

513:

The term "Being-with" refers to an ontological characteristic of the human being, that it is always already with others of its kind. This assertion is to be understood not as a factual statement about an individual, that they are at the moment in spatial proximity to one or more other individuals,

268:

Heidegger notes that there is always a mood, a mood that "assails us" in humanity's unreflecting devotion to the world. A mood comes neither from the "outside" nor from the "inside", but arises from being-in-the-world. A person may turn away from a mood but that is only to another mood, as part of

1336:

Once he has discussed enframing, Heidegger highlights the threat of technology. As he states, this threat "does not come in the first instance from the potentially lethal machines and apparatus of technology." Rather, the threat is the essence because "the rule of enframing threatens man with the

1955:

To give examples: when one makes an appeal to what is commonly known, one says "one does not do such a thing"; When one sits in a car or bus or reads a newspaper, one is participating in the world of 'the They'. This is a feature of 'the They' as it functions in society, an authority that has no

1699:

one has (in contrast to "ready-to-hand") an attitude like that of a scientist or theorist, of merely looking at or observing something. In seeing an entity as present-at-hand, the beholder is concerned only with the bare facts of a thing or a concept, as they are present and in order to theorize

1603:

For an individual discussing the nature of "being", one's ontic could refer to the physical, factual elements that produce and/or underlie one's own reality - the physical brain and its substructures. Moralists raise the question of a moral ontic when discussing whether there exists an external,

673:

If the question of Being is to have its own history made transparent, then this hardened tradition must be loosened up, and the concealments which it has brought about dissolved. We understand this task as one in which by taking the question of Being as our clue we are to destroy the traditional

543:

is such that its Being-in-the-world has always dispersed itself or even split itself up into definite ways of Being-in. The multiplicity of these is indicated by the following examples: having to do with something, producing something, attending to something and looking after it, making use of

1100:

refers to an object in the world with which one has meaningful dealings. A nearly un-translatable term, Heidegger's equipment can be thought of as a collective noun, so that it is never appropriate to call something 'an equipment'. Instead, its use often reflects it to mean a tool, or as an

1331:

Enframing means the gathering together of that setting-upon that sets upon man, i.e., challenges him forth, to reveal the real, in the mode of ordering, as standing-reserve. Enframing means that way of revealing that holds sway in the essence of modern technology and that it is itself not

866:

from that of other modes of beings that Heidegger uses the term 'existence' for the being of man. For what is ownmost to other modes of beings, he uses the term present-at-hand. The various elements of Existence are called 'existentials' and that of what is present-at-hand are called the

661:'sources' from which the categories and concepts handed down to us have been in part quite genuinely drawn. Indeed it makes us forget that they have had such an origin, and makes us suppose that the necessity of going back to these sources is something which we need not even understand. ( 297:), projecting itself onto the possibilities that lie before it or may be hidden, and interpreting and understanding the world in terms of possibilities. Such projecting has nothing to do with comporting oneself toward a plan that has been thought out. It is not a plan, since 248:

Being-in-the-world is Heidegger's replacement for terms such as subject, object, consciousness, and world. For him, the split of things into subject/object, as is found in the Western tradition and even in language, must be overcome, as is indicated by the root structure of

558:) as their kind of Being. Just as the scientist might investigate or search, and presume neutrality, it can be seen that beneath this there is the mood, the concern of the scientist to discover, to reveal new ideas or theories and to attempt to level off temporal aspects. 362:. Time, the present, and the notion of the "eternal", are modes of temporality, which is the way humanity views time. For Heidegger, it is very different from the mistaken view of time as being a linear series of past, present and future. Instead he sees it as being an 1897:, for which there is no exact English translation; different translations and commentators use different conventions. It is often translated as "the They" or "People" or "Anyone" but is more accurately translated as "One" (as in "'one' should always arrive on time"). 1951:

cannot be said to be any particular someone. Rather, the existence of 'the They' is known to us through, for example, linguistic conventions and social norms. Heidegger states that, "The "they" prescribes one's state-of-mind, and determines what and how one 'sees'".

261:, i.e., that all consciousness is consciousness of something, that there is no consciousness, as such, cut off from an object (be it the matter of a thought or of a perception). Nor are there objects without some consciousness beholding or being involved with them. 585:), it is sometimes also translated as "lighting", and in Heidegger's work it refers to the necessity of a clearing in which anything at all can appear, the clearing in which some thing or idea can show itself, or be unconcealed. Note the relation that this has to 788:

as existence is so constituted that in its very being it has a caring relationship to its own being. This relationship is not a theoretical or self-reflective one, but rather a pre-theoretical one which Heidegger calls a relation or compartment of understanding.

1863:

The "ontological difference," the distinction between being (Sein) and beings (das Seiende), is fundamental for Heidegger. The forgetfulness of being that, according to him, occurs in the course of Western philosophy amounts to the oblivion of this distinction.

1233:

writes (2003) that Heidegger's "fundamental ontology" is fundamental relative to traditional ontology in that it concerns "what any understanding of entities necessarily presupposes, namely, our understanding of that in virtue of which entities are entities."

965:

and Charles Spinosa write that: "According to Heidegger our nature is to be world disclosers. That is, by means of our equipment and coordinated practices we human beings open coherent, distinct contexts or worlds in which we perceive, feel, act, and think."

1797:

Importantly, the ready-to-hand only emerges from the prior attitude in which we care about what is going on and we see the hammer in a context or world of equipment that is handy or remote, and that is there "in order to" do something. In this sense the

412:, and hides its character as one's ownmost possibility, presenting it as belonging to no one in particular. It becomes devalued—redefined as a neutral and mundane aspect of existence that merits no authentic consideration. "One dies" is interpreted as a 885:

thus can mean simply "being there or here". In German, it could also refer to the existence (as opposed to the essence) of something, especially that of man. However, Heidegger invests this term with a new ontological meaning. The German term

1706:, its history or usefulness. This attitude is often described as existing in neutral space without any particular mood or subjectivity. However, for Heidegger, it is not completely disinterested or neutral. It has a mood, and is part of the 1858:

This is translated variously as "forgetting of being" or "oblivion of being". A closely related term is "Seinsverlassenheit", translated as "abandonment of being". Heidegger believed that a pervasive nihilism in the modern world stems from

1817:

this illustrates, in a very practical way, the way the present-at-hand, as a present in a "now" or a present eternally (as, for example, a scientific law or a Platonic Form), has come to dominate intellectual thought, especially since the

859:

in its very way of being is always outside itself in a relationship of relating, caring as opposed to a relationship of cognitive understanding to other innerworldly beings. Thereby, it is to differentiate strictly, what is ownmost to

446:", translated alternately as "dread" or as "anxiety". Angst, as opposed to fear, does not have any distinct object for its dread; it is rather anxious in the face of Being-in-the-world in general—that is, it is anxious in the face of 1847:

Resoluteness refers to one's ability to "unclose" one's framework of intelligibility (i.e., to make sense of one's words and actions in terms of one's life as a whole), and the ability to be receptive to the "call of conscience".

1154:

also can connote an end or a fatality. A recent translation of the word by Kenneth Maly and Parvis Emad renders the word as "enowning"; that in connection with things that arise and appear, that they are arising 'into their own'.

1599:

Heidegger uses the term ontic, often in contrast to the term ontological, when he gives descriptive characteristics of a particular thing and the "plain facts" of its existence. What is ontic is what makes something what it is.

853:(to stand out of itself) with an indication of the unique characteristic of the being of man in terms of a dynamic 'how' as against the traditional conception in terms of 'whatness'. Hence existence for Heidegger means how 782:

man, being that is in the manner of existence, can encounter another entity in its instrumental character. Again, 'to be an issue' means to be concerned about something and to care for something. In other words, being of

407:

With average, everyday (normal) discussion of death, all this is concealed. The "they-self" talks about it in a fugitive manner, passes it off as something that occurs at some time but is not yet "present-at-hand" as an

1921:

and the English 'one' are neutral or indeterminate in respect of gender and, even, in a sense, of number, though both words suggest an unspecified, unspecifiable, indeterminate plurality. The semantic role of the word

1525:

is not found in Heidegger's writings but is simply a misconception. As evidence for this view, Wrathall sees a consistency of purpose in Heidegger's life-long pursuit and refinement of his notion of "unconcealment".

1423:) is a term rarely used by Heidegger but employed by commentators who refer to a change in his writings as early as 1930 that became clearly established by the 1940s. Recurring themes that characterize much of the 916:

stands for a three-fold disclosure. According to Heidegger, the being of man is in the manner of a threefold disclosure. That is, the ontological uniqueness of man consists in the fact that its being becomes the

1469:

This supposed shift—applied here to cover about thirty years of Heidegger's 40-year writing career—has been described by commentators from widely varied viewpoints; including as a shift in priority from

2730:

The word Gelassenheit has a long history in German thought. It was coined by Meister Eckhart in the thirteenth century and subsequently used by a number of other mystics, theologians, and philosophers.

165:), was an attempt to make sense of how things in the world appear to human beings as part of an opening in intelligibility, as "unclosedness" or "unconcealedness". (This is Heidegger's usual reading of 1511:(2001) believes this supposed change is "far less dramatic than usually suggested", and entailed a change in focus and method. Sheehan contends that throughout his career, Heidegger never focused on " 1633:

of philosophy, focuses on the formal study of Being. Thus, something that is ontological is concerned with understanding and investigating Being, the ground of Being, or the concept of Being itself.

1377:, Heidegger used this single term, "thrown-ness", to "describe two elements of the original situation, There-being's non-mastery of its own origin and its referential dependence on other beings". 1111:, always exist in a network of other tools and organizations, e.g., the paper is on a desk in a room at a university. It is inappropriate usually to see such equipment on its own or as something 626:), and also access to Dasein's own being. The clearing is not, itself, an entity that can be known directly, in the sense in which we know about the entities of the world. As Heidegger writes in 674:

content of ancient ontology until we arrive at those primordial experiences in which we achieved our first ways of determining the nature of Being—the ways which have guided us ever since. (

1937:

in explaining inauthentic modes of existence, in which Dasein, instead of truly choosing to do something, does it only because "That is what one does" or "That is what people do". Thus,

843:

had been translated as essence in the sense of 'whatness', for Heidegger such a translation is unfit to understand what is uniquely human. Heidegger takes the form of existence from the

1680:. In the text, the term appears to denote "the possibility whose probability it is solely to be possible". At least, if it were used in context, this is the only plausible definition. 2015:

3. "World" can be understood in another ontical sense—not, however, as those entities which Dasein essentially is not and which can be encountered within-the-world, but rather as the

813:

to which it relates or comports itself is called 'existence'. Further, it is essential to have a clear understanding of the term 'ownmost'. It is the English rendering of the German

348:

closer to its end, in terms of clinical death, but is rather a way of being. Being-toward-death refers to a process of growing through the world where a certain foresight guides the

2256:

Heidegger, M. 2001, On the Origin of the Work of Art. In Poetry, language, thought. (A. Hofstadter, Trans.) (1st ed.). New York: Perennical Classics. (Original work published 1971)

396:

in its individuality), it is non-relational (nobody can take one's death away from one, or die in one's place, and we can not understand our own death through the death of other

1941:

is not a proper or measurable entity, but rather an amorphous part of social reality that functions effectively in the manner that it does through this intangibility.

1744: 1452:

eight years earlier, according to Brian Bard's 1993 essay titled "Heidegger's Reading of Heraclitus". In a 1950 lecture, Heidegger formulated the famous saying "

2888:

In a 1947 piece, in which Heidegger distances his views from Sartre's existentialism, he links the turn to his own failure to produce the missing divisions of

2900:

and our relationship with it that propelled the earlier work. ... he later Heidegger does seem to think that his earlier focus on Dasein bears the stain of a

1636:

For an individual discussing the nature of "being", the ontological could refer to one's own first-person, subjective, phenomenological experience of being.

3117:

Thomas Sheehan, "Kehre and Ereignis, a proglenoma to Introduction to Metaphysics" in "A companion to Heidegger's Introduction to Metaphysics" page 15, 2001,

2266: 2023:

signification. Here again there are different possibilities: "world" may stand for the 'public' we-world, or one's 'own' closest (domestic) environment.

1162:

Ereignis appears in Heidegger's later works and is not easily summarized. The most sustained treatment of the theme occurs in the cryptic and difficult

974:

level, it refers as much to the disclosure of new horizons of meaning as to the disclosure of previously hidden or unthematized dimensions of meaning."

1385: 1826:

one must be careful not to fall into this leveling off, or forgetfulness of being, that has come to assail Western thought since Socrates, see the

181:, the way in which things get their sense as part of a holistically structured, pre-interpreted background of meaning. Initially, Heidegger wanted 1269:

before What-Is which permits us simply to let things be in whatever may be their uncertainty and their mystery." Heidegger elaborated the idea of

1720:

useful set of equipment but soon loses this mode of being present-at-hand and becomes something, for example, that must be repaired or replaced.

1755: 544:

something, giving something up and letting it go, undertaking, accomplishing, evincing, interrogating, considering, discussing, determining....

498:

understands what is hidden as well as hiddenness itself, indicating Heidegger's regular uniting of opposites; in this case, truth and untruth.

2040:). Worldhood itself may have as its modes whatever structural wholes any special 'worlds' may have at the time; but it embraces in itself the 1956:

particular source. In a non-moral sense Heidegger contrasts "the authentic self" ("my owned self") with "the they self" ("my un-owned self").

3524: 2102:" Heidegger means that every phenomenological inspection of the human being finds this characteristic. It is not founded on something else. 1438: 281:(a co-term for being-in-the-world) has an openness to the world that is constituted by the attunement of a mood or state of mind. As such, 3255: 1535: 3389: 1136:

is translated often as "an event", but is better understood in terms of something "coming into view". It comes from the German prefix,

325:

possibilities. One can take up the possibilities of "The They" self and merely follow along or make some more authentic understanding.

1051: 60: 3564: 1648:

as such and specific entities. He calls this the "ontological difference", and accuses the Western tradition in philosophy of being

923:/sphere, where not only its own being, but the being of other non-human beings as well as the phenomenon of world is disclosed to 2996: 620:

writes, "things show up in the light of our understanding of being." Thus the clearing makes possible the disclosure of beings (

2331:

Hubert Dreyfus and Charles Spinosa, "Further Reflections on Heidegger, Technology and the Everyday," in Nikolas Kompridis, ed.

381:. As such, it cannot be compared to any other kind of ending or "running out" of something. For example, one's death is not an 3614: 3345: 2953: 2846: 2631: 2561: 2513: 2449: 3089: 98: 3751: 3514: 2972: 2876: 656:, including ordinary everyday meanings of words like time, history, being, theory, death, mind, body, matter, logic etc.: 438:

s individual self out of its "they-self", and frees it to re-evaluate life from the standpoint of finitude. In so doing,

3177: 2385: 3731: 3584: 2367: 1557: 1318: 831:, which means dwelling, living, growing, maturing, moving etc. Thus, this verbal dynamic character implied in the word 3072: 2945: 2838: 2723: 2692: 2665: 2589: 2553: 1773: 1478:—namely, from dwelling (being) in the world to doing (time) in the world. (This aspect, in particular the 1951 essay 1077: 929:

because of which it can encounter the innerworldly beings in their worlding character. Hence, for Heidegger the term

758: 78: 1059: 740: 3666: 3427: 3746: 3126:

Dee also, Sheehan, "Making sense of Heidegger. A paradigm shift." New Heidegger Research. London (England) 2015.

3382: 2278: 1055: 725: 2123: 801:

is in the manner that its being is always disclosed to it. It is this disclosure of being that differentiates

486:'s own Self when it wants to be its Self. This Self is then open to truth, understood as unconcealment (Greek 3700: 3594: 1545: 3135:

Wrathall, Mark: Heidegger and Unconcealment: Truth, Language, and History, Cambridge University Press, 2011

1327:

The original German meaning something more like scaffolding, he defines it primarily as a sort of enframing:

579:

means a clearing, as in, for example, a clearing in the woods. Since its root is the German word for light (

3544: 1508: 837:

is to be kept in mind to understand the nuance of the Heideggerian usage of 'existence'. If traditionally

3695: 3683: 3554: 3064: 2928: 2821: 2416:

Information Heidegger's Analytic Interpretation, Discourse and Authenticity in Being and Time, pp. 8 - 52

2059: 1164: 3741: 2344:

Nikolas Kompridis, "On World Disclosure: Heidegger, Habermas and Dewey," Thesis Eleven 1994; 37; 29-45.

3094: 3726: 3604: 3375: 2403:. Pfullingen: Günther Neske, 1957, Seventh Edition 1982, pp. 24–25. English trans. by Joan Stambaugh 1551: 420: 51: 458:, when it realizes that it is not at home in the world, or when it comes face to face with its own " 3356: 2937: 2830: 2437: 1483: 1040: 2788: 1751: 1748:

that states a Knowledge editor's personal feelings or presents an original argument about a topic.

1652:

of this distinction, which has led to misunderstanding "being as such" as a distinct entity. (See

732: 3634: 3457: 2285:

Heidegger... chose a name for it which itself reflects the importance of Luther to his thinking:

2074: 1827: 1707: 1044: 736: 95: 17: 1710:

that tends to level all things down. Through his writings, Heidegger sets out to accomplish the

3736: 3624: 2479: 2079: 427:

out of the "They", in part by revealing its place as a part of the They. Heidegger states that

137: 3504: 2715: 2682: 2657: 2581: 2505: 2491: 2483: 2441: 1884: 1430: 1374: 950: 3054: 2623: 3433: 2469: 2433: 1819: 1604:

objective, independent source or wellspring for morality that transcends culture and time.

1226: 535:

A fundamental basis of being-in-the-world is, for Heidegger, not matter or spirit but care:

363: 1625:), ontological is used when the nature, or meaningful structure of existence is at issue. 8: 2775: 1562: 1300: 315:

always understands itself in terms of possibilities. As projecting, the understanding of

2273:(Hardcover ed.). Bloomington, IN: Indiana University Press. p. 2; also see 7. 1275:

in 1959, with a homonymous volume which includes two texts: a 1955 talk entitled simply

1168:. In the following quotation he associates it with the fundamental idea of concern from 3659: 3574: 3445: 3197: 3158: 2501: 1917:('one', as distinct from 'I', or 'you', or 'he', or 'she', or 'they'). Both the German 1390: 235: 2867: 400:), and it is not to be outstripped. The "not-yet" of life is always already a part of 3689: 3341: 3201: 3068: 2993: 2949: 2941: 2842: 2834: 2719: 2688: 2661: 2627: 2585: 2557: 2549: 2509: 2445: 2274: 970: 46: 2019:

a factical Dasein as such can be said to 'live'. "World" has here a pre-ontological

1323:

Heidegger once again returns to discuss the essence of modern technology to name it

3652: 3477: 3398: 3193: 3189: 2619: 1992:

1. "World" is used as an ontical concept, and signifies the totality or aggregate (

1981: 1495: 944: 598: 178: 156: 91: 1653: 1148:, to look. It is a noun coming from a reflexive verb. Note that the German prefix 3534: 3451: 3331: 3058: 3012: 3000: 2933: 2918: 2826: 2811: 2709: 2651: 2609: 2575: 2541: 2530: 2473: 2427: 2381: 1453: 1304: 1010:). These three basic features of existence are inseparably bound to "discourse" ( 819:

translated usually as 'essence' (the 'what'ness). The verbal form of German term

206: 101:, produced a large body of work that intended a profound change of direction for 3219: 1515:", but rather tried to define " brings about being as a givenness of entities". 3494: 3337: 2138: 2099: 2069: 1993: 1491: 1487: 1156: 962: 617: 258: 254: 216:

An assertion (as opposed to a question, a doubt or a more expressive sense) is

2475:

Negative Capability. Studies in the New Literature and the Religious Situation

1898: 1251: 358:

of death. In the analysis of time, it is revealed as a threefold condition of

3720: 1700:

about it. This way of seeing is disinterested in the concern it may hold for

1516: 1230: 649: 56:

Inconsistent formatting, too many stubs with less than helpful redirects etc.

105:. Such was the depth of change that he found it necessary to introduce many 3705: 2901: 2064: 2020: 1208: 1159:

defined the term as "things coming into themselves by belonging together".

1566: 1290:

Zur Erörterung der Gelassenheit: Aus einem Feldweggespräch über das Denken

273:. Only with a mood is someone permitted to encounter things in the world. 27:

Overview of neological terms coined by the 20th-century German philosopher

2497: 1396: 616:), stand out as if in a clearing, or physically, as if in a space. Thus, 474:'s individuation, it is open to hearing the "call of conscience" (German 3162: 3146: 1225:

Traditional ontology asks "Why is there anything?", whereas Heidegger's

669:

Heidegger considers that tradition can become calcified here and there:

3472: 2892:. ... At root Heidegger's later philosophy shares the deep concerns of 2536: 1630: 1433:) describe, variously, a shift of focus, or a major change in outlook. 1380: 1357: 1247: 288: 218: 106: 102: 3238: 3043:, translation and introduction by Albert Hofstadter, pp. xxv and 187ff 3014:

Paul Celan and Martin Heidegger: an unresolved conversation, 1951–1970

2967: 2924: 2817: 2545: 2032:

4. Finally, "world" designates the ontologico-existential concept of

1996:) of things (entities) which can be present-at-hand within the world. 935:

is a title for the ontological structure of the ontical human being.

540: 487: 413: 382: 270: 192: 182: 166: 148: 122: 1029: 743:. Statements consisting only of original research should be removed. 555: 3413: 3367: 1626: 653: 590: 234:"Being in the world" redirects here. For the documentary film, see 150: 131: 2369:

The Emergency of Being: On Heidegger's Contributions to Philosophy

1442:"clearly shows the shift" to language from a previous emphasis on 3439: 2714:. Translated by Bret W. Davis. Indiana University Press. p. 2656:. Translated by Bret W. Davis. Indiana University Press. p. 1341: 459: 375:

Death is that possibility which is the absolute impossibility of

250: 3303: 3272: 2192:

The Happiness Hypothesis: Finding Modern Truth in Ancient Wisdom

1561:(1954). Also during this period, Heidegger wrote extensively on 1482:, influenced several notable architectural theorists, including 652:, Heidegger conceptualises philosophy as the task of destroying 3420: 2615: 2125:

The Language of Hermeneutics: Gadamer and Heidegger in Dialogue

2050:

Note, it is the third definition that Heidegger normally uses.

772: 343: 276: 3304:"Heidegger, Martin | Internet Encyclopedia of Philosophy" 1539:, composed in the years 1936–38 but not published until 1989, 3462: 2897: 1823: 1587: 1512: 879:

has a spatial connotation of either being 'there' or 'here'.

844: 443: 359: 355: 188: 110: 1644:

Central to Heidegger's philosophy is the difference between

354:

towards gaining an authentic perspective. It is provided by

2271:

Heidegger's Religious Origins: Destruction and Authenticity

1745:

personal reflection, personal essay, or argumentative essay

910:

stands for the being of man in the manner of existence and

682:

Heidegger then remarks on the positivity of his project of

177:, "unconcealment".) It is closely related to the notion of 3147:"Metaphysics, Fundamental Ontology, Metontology 1925—1935" 3028:

Heidegger's philosophy of being: a critical interpretation

1257:

Often translated as "releasement", Heidegger's concept of

3178:""Incarnality" and Metontology: A Reply to Frank Schalow" 2752:, tr. Adriano Fabris (Genova: Il Melangolo, 1986), p. 19. 1367:

describes man's individual existences as "being thrown" (

3293:, Inquiry, 10:1-4, 74-88, DOI: 10.1080/00201746708601483 2770:

Martin Heidegger, "The Question Concerning Technology,"

1889:

One of the most interesting and important 'concepts' in

3291:

Seinsverlassenheit in the later philosophy of Heidegger

1507:" does not exist or is overstated in its significance. 2896:, in that it is driven by the same preoccupation with 1986:

Heidegger gives us four ways of using the term world:

2355:

On the Way to Heidegger’s Contributions to Philosophy

1340:

It is at this point that Heidegger has encountered a

340:

Being-toward-death is not an orientation that brings

2992:

Brian Bard, 1993, essay, see sections one and three

2207:. Princeton: Princeton University Press, 2006, p. 4. 1947:

constitutes a possibility of Dasein's Being, and so

1676:

is a term used only once in a particular edition of

1016:), understood as the deepest unfolding of language. 574: 826: 2994:https://sites.google.com/site/heideggerheraclitus/ 2968:"Martin Heidegger (1889—1976) – 1. Life and Works" 1926:in German is nearly identical to that of the word 1429:include poetry and technology. Commentators (e.g. 452:'s own self. Angst is a shocking individuation of 3237:Schalow, Frank (2010). "Ontological difference". 2293:used quite frequently in Luther's early writings. 1456:", later published in the 1959 essays collection 191:. However, he later corrected the association of 3718: 3226:. Metaphysics Research Lab, Stanford University. 3182:Journal of the British Society for Phenomenology 2684:Shakespeare and Conflict. A European Perspective 2493:Shakespeare and Conflict. A European Perspective 1107:. Tools, in this collective sense, and in being 3264: 3240:Historical Dictionary of Heidegger's Philosophy 2965: 2789:"Heidegger: The Question Concerning Technology" 2205:Primates and Philosophers: How Morality Evolved 1229:asks "What does it mean for something to be?". 807:from all other beings. This manner of being of 2861: 2859: 2357:, University of Wisconsin Press, 2007, p. 189. 1529:Among the notable works dating after 1930 are 3383: 2746:Il religioso nel pensiero di Martin Heidegger 1913:derives from the impersonal singular pronoun 1716:(see above) of this metaphysics of presence. 1246:For the understanding of Gelassenheit in the 2966:Korab-Karpowicz, W. J. (December 21, 2009). 2766: 2764: 2762: 2760: 2758: 2680: 2489: 1711: 1701: 1671: 1620: 1520: 1502: 1457: 1443: 1424: 1418: 1412: 1404: 1368: 1362: 1348: 1294: 1288: 1282: 1276: 1270: 1264: 1258: 1238: 1149: 1143: 1137: 1131: 1123: 1102: 1095: 1011: 1005: 999: 993: 987: 930: 924: 918: 911: 905: 899: 893: 887: 880: 874: 868: 861: 854: 838: 832: 820: 814: 808: 802: 796: 790: 783: 701: 683: 640: 621: 611: 605: 580: 549: 515: 493: 481: 475: 469: 463: 453: 447: 376: 367: 349: 341: 316: 310: 304: 298: 292: 282: 274: 187:to stand for a re-interpreted definition of 172: 160: 3270: 2920:Heidegger. Through Phenomenology to Thought 2856: 2813:Heidegger. Through Phenomenology to Thought 2580:. Frankfurt: Vittorio Klostermann. p. 1578:examples of sexual differences and ethics. 1536:Contributions to Philosophy (From Enowning) 1058:. Unsourced material may be challenged and 986:) The ontological-existential structure of 848: 3390: 3376: 3213: 3211: 3020: 2916: 2809: 2681:Dente, Carla; Soncini, Sara, eds. (2013). 2603: 2601: 2490:Dente, Carla; Soncini, Sara, eds. (2013). 2390:, Stanford University Press, 1999, p. 117. 113:words and phrases in the German language. 3329: 3253: 3247: 3175: 3063:. Translated by Joan Stambaugh. Chicago: 3052: 2868:"Martin Heidegger – 3.1 The Turn and the 2755: 2707: 2649: 2573: 2528: 2457:of letting-go, being-let, and letting-be. 2425: 2194:. New York: Basic Books, 2006, pp. 47 ff. 1959:A related concept to this is that of the 1774:Learn how and when to remove this message 1639: 1462:, and collected in the 1971 English book 1078:Learn how and when to remove this message 759:Learn how and when to remove this message 548:All these ways of Being-in have concern ( 79:Learn how and when to remove this message 3330:Dahlstrom, Daniel O. (7 February 2013). 2645: 2643: 2577:Aus der Erfahrung des Denkens: 1910-1976 1379: 1004:), and "being-along-with"/"engagement" ( 904:. In the Heideggerian usage, the suffix 3236: 3224:The Stanford Encyclopedia of Philosophy 3217: 3208: 3144: 2865: 2607: 2598: 1220: 795:understands itself in its own being or 14: 3719: 3354: 3087: 3005: 1142:, comparable to 're-' in English, and 3371: 3254:Dahlstrom, D. O. (2004). "Ontology". 3113: 3111: 3090:"Martin Heidegger's Later philosophy" 2866:Wheeler, Michael (October 12, 2011). 2640: 2468: 2265: 1867: 1851: 1263:has been explained as "the spirit of 328: 229: 3397: 2247:. Cambridge: MIT Press, 1995. p. 163 1933:Heidegger refers to this concept of 1727: 1056:adding citations to reliable sources 1023: 708: 523: 29: 3515:Kant and the Problem of Metaphysics 3277:Internet Encyclopedia of Philosophy 2973:Internet Encyclopedia of Philosophy 2877:Stanford Encyclopedia of Philosophy 2407:. New York: Harper & Row, 1969. 2289:, a Germanized version of the term 1788:Griffbereit, zuhanden, zuhandenheit 416:, and comes to mean "nobody dies". 24: 3585:The Question Concerning Technology 3108: 2781: 2708:Heidegger, Martin (14 June 2010). 2650:Heidegger, Martin (14 June 2010). 2044:character of worldhood in general. 1683: 1558:The Question Concerning Technology 1319:The Question Concerning Technology 1176:is similar to that of the German: 392:s ownmost (it is what illuminates 25: 3763: 3323: 2335:, New York: Routledge, 2006, 265. 226:meaning and context may be lost. 2905:is still at the heart of things. 2387:Potentialities: Collected Essays 2006:possible objects of mathematics. 1822:. To understand the question of 1732: 1723: 1501:Other interpreters believe "the 1028: 825:comes closer to the Indian root 713: 628:On the Origin of the Work of Art 34: 3355:Munday, Roderick (March 2009). 3310: 3296: 3283: 3230: 3169: 3138: 3129: 3120: 3081: 3046: 3033: 2986: 2959: 2923:. Preface by Martin Heidegger. 2917:Richardson, William J. (1963). 2910: 2816:. Preface by Martin Heidegger. 2810:Richardson, William J. (1963). 2803: 2735: 2701: 2674: 2608:Hackett, Jeremiah, ed. (2012). 2567: 2522: 2462: 2432:. Translated by Bret W. Davis. 2419: 2410: 2393: 2375: 2360: 2347: 2338: 2325: 2316: 2307: 2298: 2259: 2250: 2237: 2228: 2219: 2210: 1833: 1347: 1237: 1202: 385:event. For Heidegger, death is 3194:10.1080/00071773.2006.11006566 2778:(Harper & Row, 1977), 287. 2611:A Companion to Meister Eckhart 2216:Heidegger 1962, p. 156, H.125. 2197: 2184: 2175: 2166: 2157: 2148: 2131: 2116: 2092: 1659: 1607: 1572: 639: 13: 1: 3595:The Origin of the Work of Art 2109: 1546:The Origin of the Work of Art 1480:"Building, Dwelling Thinking" 938: 597:section of this article) and 594: 501: 492:). In this moment of vision, 200: 3565:Hölderlin's Hymn "The Ister" 3545:The Age of the World Picture 2372:, Richard F. H. Polt, p. 73. 1303:tradition, proximately from 1293:("Towards an Explication of 1184: 1019: 977: 892:consists of two components: 488: 429:Authentic being-toward-death 309:, already projected itself. 193: 183: 167: 149: 123: 7: 3555:Contributions to Philosophy 3525:Introduction to Metaphysics 3065:University of Chicago Press 2929:Martinus Nijhoff Publishers 2870:Contributions to Philosophy 2822:Martinus Nijhoff Publishers 2060:Martin Heidegger and Nazism 2053: 1439:Introduction to Metaphysics 1252:Ordnung § Gelassenheit 1190: 1172:, the English etymology of 1165:Contributions to Philosophy 1122: 827: 739:the claims made and adding 575: 561: 264:At the most basic level of 121: 54:. The specific problem is: 10: 3768: 3752:20th century in philosophy 3053:Heidegger, Martin (2002). 2711:Country Path Conversations 2653:Country Path Conversations 2574:Heidegger, Martin (2002). 2529:Heidegger, Martin (1959). 2429:Country Path Conversations 2426:Heidegger, Martin (2010). 2128:, SUNY Press, 1998, p. 38. 1979: 1882: 1585: 1541:Building Dwelling Thinking 1355: 1316: 1310: 1245: 1206: 1188: 992:consists of "thrownness" ( 948: 942: 770: 233: 141: 129: 3732:Philosophical terminology 3701:Cassirer–Heidegger debate 3676: 3644: 3486: 3405: 3257:New Catholic Encyclopedia 3218:Wheeler, Michael (2020). 3176:Overgaard, Søren (2006). 3145:McNeill, William (1992). 3041:Poetry, Language, Thought 2333:Philosophical Romanticism 2181:Heidegger 1962, H.260–74. 2145:for a detailed discussion 1905:a synonymous designation 1464:Poetry, Language, Thought 700: 610:), but not Being itself ( 607:Seiende, plural: Seienden 3696:Relationship with Nazism 3605:What Is Called Thinking? 3333:The Heidegger Dictionary 3026:Philipse, Herman (1998) 2938:Fordham University Press 2831:Fordham University Press 2438:Indiana University Press 2172:Heidegger 1962, H.253-4. 2085: 1966: 1901:denoted for the concept 1806:compared to that of the 1690:vorhanden, Vorhandenheit 1581: 1552:What Is Called Thinking? 1484:Christian Norberg-Schulz 1403: 1281:, and a 'conversation' ( 116: 3635:Heidegger Gesamtausgabe 3458:Metaphysics of presence 3271:Korab-Karpowicz, W. J. 3095:Encyclopædia Britannica 2748:, in Martin Heidegger, 2405:Identity and Difference 2401:Identität und Differenz 2075:20th-century philosophy 1828:metaphysics of presence 1708:metaphysics of presence 1619:As opposed to "ontic" ( 1531:On the Essence of Truth 1519:argued (2011) that the 648:Founded in the work of 3747:Metaphysics literature 3625:Only a God Can Save Us 3357:"Glossary of Terms in 2791:. University of Hawaii 2480:New Haven, Connecticut 2163:Heidegger 1962, H.255. 2154:Heidegger 1962, H.247. 2080:Continental philosophy 1879:, meaning "they-self") 1787: 1754:by rewriting it in an 1712: 1702: 1689: 1672: 1665: 1640:Ontological difference 1621: 1613: 1593: 1521: 1503: 1458: 1444: 1425: 1419: 1413: 1405: 1400: 1373:) into the world. For 1369: 1363: 1349: 1334: 1295: 1289: 1283: 1277: 1271: 1265: 1259: 1239: 1214: 1196: 1182: 1150: 1144: 1138: 1132: 1124: 1103: 1096: 1091: 1012: 1006: 1000: 994: 988: 983: 956: 931: 925: 919: 912: 906: 900: 894: 888: 881: 875: 869: 862: 855: 849: 839: 833: 821: 815: 809: 803: 797: 791: 784: 702: 698: 684: 680: 667: 641: 637: 622: 612: 606: 581: 567: 550: 546: 529: 516: 507: 494: 482: 476: 470: 468:, "not homelike"). In 464: 454: 448: 377: 368: 350: 342: 334: 317: 311: 305: 299: 293: 283: 275: 242: 210: 173: 161: 2484:Yale University Press 2234:Heidegger 1962, H.133 1980:Further information: 1885:Problem of universals 1459:Unterwegs zur Sprache 1431:William J. Richardson 1383: 1375:William J. Richardson 1329: 1178: 951:Reflective disclosure 949:Further information: 690: 671: 658: 632: 537: 442:opens itself up for " 321:is its possibilities 109:, often connected to 3667:Human, All Too Human 3505:What Is Metaphysics? 3434:Fundamental ontology 3316:Heidegger 1962, H.64 3088:Naess, Jr., Arne D. 2744:See Carlo Angelino, 2434:Bloomington, Indiana 2366:Richard F. H. Polt, 2225:Heidegger 1962, H.56 1961:apophantic assertion 1227:fundamental ontology 1221:Fundamental ontology 1052:improve this section 654:ontological concepts 573:In German, the word 480:), which comes from 147:Heidegger's idea of 61:improve this article 50:to meet Knowledge's 3615:What Is Philosophy? 3289:S.L. Bartky (1967) 3273:"Heidegger, Martin" 2936:(2003). The Bronx: 2776:David Farrell Krell 2122:Rodney R. Coltman, 1861:Seinsverlassenheit. 419:On the other hand, 266:being-in-the-world, 3684:Heidegger scholars 3660:Being in the World 3575:Letter on Humanism 3446:Hermeneutic circle 3243:. Scarecrow Press. 3220:"Martin Heidegger" 2999:2021-06-16 at the 2829:(2003). New York: 2502:Palgrave Macmillan 2245:Being-in-the-World 2143:Being-in-the-World 1907:"public anonymous" 1868:The One / the They 1853:Seinsvergessenheit 1756:encyclopedic style 1743:is written like a 1401: 1395:Castle ("the Bühl 1301:Christian mystical 1101:"in-order-to" for 969:Heidegger scholar 724:possibly contains 329:Being-toward-death 294:geworfener Entwurf 236:Being in the World 230:Being-in-the-world 99:German philosopher 3742:German philosophy 3714: 3713: 3690:Heidegger Studies 3559:(1936–1938) 3347:978-1-847-06514-8 3151:Heidegger Studies 3060:On Time and Being 3039:Heidegger (1971) 2954:978-08-2322-255-1 2847:978-08-2322-255-1 2633:978-9-004-18347-6 2562:978-36-0891-059-9 2515:978-1-137-14430-0 2451:978-0-253-00439-0 2190:Haidt, Jonathan. 1813:For Heidegger in 1784: 1783: 1776: 1417:, or "the turn" ( 1119:and its context. 1088: 1087: 1080: 998:), "projection" ( 971:Nikolas Kompridis 769: 768: 761: 726:original research 589:(see the article 524:Care (or concern) 89: 88: 81: 52:quality standards 43:This article may 16:(Redirected from 3759: 3727:Martin Heidegger 3630: 3620: 3610: 3600: 3590: 3580: 3570: 3560: 3550: 3540: 3530: 3520: 3510: 3500: 3478:World disclosure 3399:Martin Heidegger 3392: 3385: 3378: 3369: 3368: 3364: 3351: 3317: 3314: 3308: 3307: 3300: 3294: 3287: 3281: 3280: 3268: 3262: 3261: 3251: 3245: 3244: 3234: 3228: 3227: 3215: 3206: 3205: 3173: 3167: 3166: 3142: 3136: 3133: 3127: 3124: 3118: 3115: 3106: 3105: 3103: 3102: 3085: 3079: 3078: 3055:"Time and Being" 3050: 3044: 3037: 3031: 3024: 3018: 3009: 3003: 2990: 2984: 2983: 2981: 2980: 2963: 2957: 2932: 2914: 2908: 2907: 2885: 2884: 2863: 2854: 2825: 2807: 2801: 2800: 2798: 2796: 2785: 2779: 2768: 2753: 2743: 2739: 2733: 2732: 2705: 2699: 2698: 2678: 2672: 2671: 2647: 2638: 2637: 2605: 2596: 2595: 2571: 2565: 2540: 2526: 2520: 2519: 2487: 2470:Scott, Nathan A. 2466: 2460: 2459: 2423: 2417: 2414: 2408: 2397: 2391: 2379: 2373: 2364: 2358: 2351: 2345: 2342: 2336: 2329: 2323: 2320: 2314: 2311: 2305: 2302: 2296: 2295: 2263: 2257: 2254: 2248: 2243:Hubert Dreyfus, 2241: 2235: 2232: 2226: 2223: 2217: 2214: 2208: 2203:de Waal, Frans. 2201: 2195: 2188: 2182: 2179: 2173: 2170: 2164: 2161: 2155: 2152: 2146: 2135: 2129: 2120: 2103: 2096: 1982:World disclosure 1841:Entschlossenheit 1779: 1772: 1768: 1765: 1759: 1736: 1735: 1728: 1715: 1705: 1675: 1624: 1524: 1506: 1496:Daniel Libeskind 1461: 1447: 1428: 1422: 1416: 1408: 1394: 1372: 1366: 1352: 1298: 1292: 1286: 1280: 1274: 1268: 1262: 1242: 1153: 1147: 1141: 1135: 1127: 1106: 1099: 1083: 1076: 1072: 1069: 1063: 1032: 1024: 1015: 1009: 1003: 997: 991: 945:World disclosure 934: 928: 922: 915: 909: 903: 897: 891: 884: 878: 872: 865: 858: 852: 842: 836: 830: 824: 818: 812: 806: 800: 794: 787: 764: 757: 753: 750: 744: 741:inline citations 717: 716: 709: 705: 687: 644: 625: 615: 609: 584: 578: 553: 519: 497: 491: 485: 479: 473: 467: 457: 451: 437: 391: 380: 372:'s temporality. 371: 353: 347: 320: 314: 308: 302: 296: 291:" "projection" ( 286: 280: 243:In-der-Welt-sein 196: 186: 179:world disclosure 176: 170: 164: 154: 143: 126: 92:Martin Heidegger 84: 77: 73: 70: 64: 38: 37: 30: 21: 3767: 3766: 3762: 3761: 3760: 3758: 3757: 3756: 3717: 3716: 3715: 3710: 3672: 3640: 3628: 3618: 3608: 3598: 3588: 3578: 3568: 3558: 3548: 3538: 3535:Black Notebooks 3528: 3518: 3508: 3498: 3482: 3452:Language speaks 3401: 3396: 3348: 3338:A & C Black 3326: 3321: 3320: 3315: 3311: 3302: 3301: 3297: 3288: 3284: 3269: 3265: 3252: 3248: 3235: 3231: 3216: 3209: 3174: 3170: 3143: 3139: 3134: 3130: 3125: 3121: 3116: 3109: 3100: 3098: 3086: 3082: 3075: 3051: 3047: 3038: 3034: 3025: 3021: 3011:Lyon, James K. 3010: 3006: 3001:Wayback Machine 2991: 2987: 2978: 2976: 2964: 2960: 2915: 2911: 2882: 2880: 2864: 2857: 2808: 2804: 2794: 2792: 2787: 2786: 2782: 2769: 2756: 2741: 2740: 2736: 2726: 2706: 2702: 2695: 2679: 2675: 2668: 2648: 2641: 2634: 2606: 2599: 2592: 2572: 2568: 2544:: Klett-Cotta ( 2527: 2523: 2516: 2486:. p. xiii. 2467: 2463: 2452: 2424: 2420: 2415: 2411: 2398: 2394: 2382:Giorgio Agamben 2380: 2376: 2365: 2361: 2352: 2348: 2343: 2339: 2330: 2326: 2321: 2317: 2312: 2308: 2303: 2299: 2281: 2267:Crowe, Benjamin 2264: 2260: 2255: 2251: 2242: 2238: 2233: 2229: 2224: 2220: 2215: 2211: 2202: 2198: 2189: 2185: 2180: 2176: 2171: 2167: 2162: 2158: 2153: 2149: 2136: 2132: 2121: 2117: 2112: 2107: 2106: 2097: 2093: 2088: 2056: 1984: 1969: 1887: 1870: 1856: 1836: 1808:present-at-hand 1780: 1769: 1763: 1760: 1752:help improve it 1749: 1737: 1733: 1726: 1697:present-at-hand 1686: 1684:Present-at-hand 1662: 1642: 1610: 1590: 1584: 1575: 1454:Language speaks 1410: 1388: 1360: 1354: 1321: 1315: 1305:Meister Eckhart 1255: 1250:tradition, see 1244: 1223: 1211: 1205: 1193: 1187: 1129: 1113:present-at-hand 1084: 1073: 1067: 1064: 1049: 1033: 1022: 980: 957:Erschlossenheit 953: 947: 941: 775: 765: 754: 748: 745: 730: 718: 714: 707: 646: 564: 526: 504: 435: 389: 331: 239: 232: 203: 174:Unverborgenheit 162:Erschlossenheit 134: 128: 119: 85: 74: 68: 65: 58: 39: 35: 28: 23: 22: 15: 12: 11: 5: 3765: 3755: 3754: 3749: 3744: 3739: 3734: 3729: 3712: 3711: 3709: 3708: 3703: 3698: 3693: 3686: 3680: 3678: 3677:Related topics 3674: 3673: 3671: 3670: 3663: 3656: 3648: 3646: 3642: 3641: 3639: 3638: 3631: 3621: 3611: 3601: 3591: 3581: 3571: 3561: 3551: 3541: 3531: 3521: 3511: 3501: 3495:Being and Time 3490: 3488: 3484: 3483: 3481: 3480: 3475: 3470: 3465: 3460: 3455: 3448: 3443: 3436: 3431: 3424: 3417: 3409: 3407: 3403: 3402: 3395: 3394: 3387: 3380: 3372: 3366: 3365: 3359:Being and Time 3352: 3346: 3325: 3324:External links 3322: 3319: 3318: 3309: 3295: 3282: 3263: 3246: 3229: 3207: 3168: 3137: 3128: 3119: 3107: 3080: 3073: 3045: 3032: 3019: 3004: 2985: 2958: 2909: 2894:Being and Time 2890:Being and Time 2855: 2802: 2780: 2772:Basic Writings 2754: 2734: 2724: 2700: 2693: 2673: 2666: 2639: 2632: 2597: 2590: 2566: 2521: 2514: 2461: 2450: 2418: 2409: 2392: 2374: 2359: 2346: 2337: 2324: 2315: 2306: 2297: 2279: 2258: 2249: 2236: 2227: 2218: 2209: 2196: 2183: 2174: 2165: 2156: 2147: 2139:Hubert Dreyfus 2130: 2114: 2113: 2111: 2108: 2105: 2104: 2100:always already 2090: 2089: 2087: 2084: 2083: 2082: 2077: 2072: 2070:Existentialism 2067: 2062: 2055: 2052: 2048: 2047: 2046: 2045: 2027: 2026: 2025: 2024: 2010: 2009: 2008: 2007: 2000: 1999: 1998: 1997: 1978: 1977: 1968: 1965: 1891:Being and Time 1881: 1880: 1869: 1866: 1855: 1850: 1845: 1844: 1835: 1832: 1815:Being and Time 1782: 1781: 1740: 1738: 1731: 1725: 1722: 1685: 1682: 1678:Being and Time 1661: 1658: 1641: 1638: 1609: 1606: 1586:Main article: 1583: 1580: 1574: 1571: 1509:Thomas Sheehan 1492:Joseph Rykwert 1488:Dalibor Vesely 1476:Time and Being 1472:Being and Time 1450:Being and Time 1409: 1402: 1356:Main article: 1353: 1346: 1332:technological. 1317:Main article: 1314: 1309: 1243: 1236: 1222: 1219: 1207:Main article: 1204: 1201: 1189:Main article: 1186: 1183: 1170:Being and Time 1157:Hubert Dreyfus 1128: 1121: 1086: 1085: 1036: 1034: 1027: 1021: 1018: 979: 976: 963:Hubert Dreyfus 943:Main article: 940: 937: 771:Main article: 767: 766: 721: 719: 712: 706: 699: 694:Being and Time 676:Being and Time 663:Being and Time 645: 638: 618:Hubert Dreyfus 563: 560: 525: 522: 503: 500: 330: 327: 324: 259:intentionality 257:'s concept of 231: 228: 202: 199: 130:Main article: 127: 120: 118: 115: 87: 86: 42: 40: 33: 26: 9: 6: 4: 3: 2: 3764: 3753: 3750: 3748: 3745: 3743: 3740: 3738: 3737:Phenomenology 3735: 3733: 3730: 3728: 3725: 3724: 3722: 3707: 3704: 3702: 3699: 3697: 3694: 3692: 3691: 3687: 3685: 3682: 3681: 3679: 3675: 3669: 3668: 3664: 3662: 3661: 3657: 3655: 3654: 3650: 3649: 3647: 3643: 3637: 3636: 3632: 3626: 3622: 3617: 3616: 3612: 3607: 3606: 3602: 3596: 3592: 3587: 3586: 3582: 3576: 3572: 3566: 3562: 3557: 3556: 3552: 3546: 3542: 3537: 3536: 3532: 3526: 3522: 3517: 3516: 3512: 3506: 3502: 3497: 3496: 3492: 3491: 3489: 3485: 3479: 3476: 3474: 3471: 3469: 3466: 3464: 3461: 3459: 3456: 3453: 3449: 3447: 3444: 3442: 3441: 3437: 3435: 3432: 3430: 3429: 3425: 3423: 3422: 3418: 3416: 3415: 3411: 3410: 3408: 3404: 3400: 3393: 3388: 3386: 3381: 3379: 3374: 3373: 3370: 3362: 3360: 3353: 3349: 3343: 3339: 3335: 3334: 3328: 3327: 3313: 3305: 3299: 3292: 3286: 3278: 3274: 3267: 3259: 3258: 3250: 3242: 3241: 3233: 3225: 3221: 3214: 3212: 3203: 3199: 3195: 3191: 3187: 3183: 3179: 3172: 3164: 3160: 3156: 3152: 3148: 3141: 3132: 3123: 3114: 3112: 3097: 3096: 3091: 3084: 3076: 3074:0-226-32375-7 3070: 3066: 3062: 3061: 3056: 3049: 3042: 3036: 3029: 3023: 3016: 3015: 3008: 3002: 2998: 2995: 2989: 2975: 2974: 2969: 2962: 2955: 2951: 2947: 2946:0-823-22255-1 2943: 2939: 2935: 2930: 2926: 2922: 2921: 2913: 2906: 2903: 2899: 2895: 2891: 2879: 2878: 2873: 2871: 2862: 2860: 2852: 2848: 2844: 2840: 2839:0-823-22255-1 2836: 2832: 2828: 2823: 2819: 2815: 2814: 2806: 2790: 2784: 2777: 2773: 2767: 2765: 2763: 2761: 2759: 2751: 2747: 2738: 2731: 2727: 2725:9780253004390 2721: 2717: 2713: 2712: 2704: 2696: 2694:9781137311344 2690: 2686: 2685: 2677: 2669: 2667:9780253004390 2663: 2659: 2655: 2654: 2646: 2644: 2635: 2629: 2625: 2621: 2617: 2613: 2612: 2604: 2602: 2593: 2591:3-465-03201-2 2587: 2583: 2579: 2578: 2570: 2563: 2559: 2555: 2554:3-608-91059-X 2551: 2547: 2543: 2538: 2534: 2533: 2525: 2517: 2511: 2507: 2503: 2499: 2495: 2494: 2485: 2481: 2477: 2476: 2471: 2465: 2458: 2453: 2447: 2443: 2439: 2435: 2431: 2430: 2422: 2413: 2406: 2402: 2396: 2389: 2388: 2383: 2378: 2371: 2370: 2363: 2356: 2353:Parvis Emad, 2350: 2341: 2334: 2328: 2319: 2310: 2301: 2294: 2292: 2288: 2282: 2276: 2272: 2268: 2262: 2253: 2246: 2240: 2231: 2222: 2213: 2206: 2200: 2193: 2187: 2178: 2169: 2160: 2151: 2144: 2141:'s monograph 2140: 2134: 2127: 2126: 2119: 2115: 2101: 2095: 2091: 2081: 2078: 2076: 2073: 2071: 2068: 2066: 2063: 2061: 2058: 2057: 2051: 2043: 2039: 2035: 2031: 2030: 2029: 2028: 2022: 2018: 2014: 2013: 2012: 2011: 2004: 2003: 2002: 2001: 1995: 1991: 1990: 1989: 1988: 1987: 1983: 1975: 1971: 1970: 1964: 1962: 1957: 1953: 1950: 1946: 1942: 1940: 1936: 1931: 1929: 1925: 1920: 1916: 1912: 1908: 1904: 1900: 1896: 1892: 1886: 1878: 1874: 1873: 1872: 1865: 1862: 1854: 1849: 1842: 1838: 1837: 1831: 1829: 1825: 1821: 1820:Enlightenment 1816: 1811: 1809: 1805: 1801: 1800:ready-to-hand 1795: 1791: 1789: 1778: 1775: 1767: 1764:December 2021 1757: 1753: 1747: 1746: 1741:This section 1739: 1730: 1729: 1724:Ready-to-hand 1721: 1717: 1714: 1709: 1704: 1698: 1693: 1691: 1681: 1679: 1674: 1669: 1667: 1657: 1655: 1651: 1647: 1637: 1634: 1632: 1628: 1623: 1617: 1615: 1605: 1601: 1597: 1595: 1589: 1579: 1570: 1568: 1565:and the poet 1564: 1560: 1559: 1554: 1553: 1548: 1547: 1542: 1538: 1537: 1532: 1527: 1523: 1518: 1517:Mark Wrathall 1514: 1510: 1505: 1499: 1497: 1493: 1489: 1485: 1481: 1477: 1473: 1467: 1465: 1460: 1455: 1451: 1446: 1441: 1440: 1434: 1432: 1427: 1421: 1415: 1407: 1398: 1392: 1387: 1382: 1378: 1376: 1371: 1365: 1359: 1351: 1345: 1343: 1338: 1333: 1328: 1326: 1320: 1313: 1308: 1306: 1302: 1297: 1291: 1285: 1279: 1273: 1267: 1266:disponibilité 1261: 1253: 1249: 1241: 1235: 1232: 1231:Taylor Carman 1228: 1218: 1216: 1210: 1200: 1198: 1192: 1191:§ Dasein 1181: 1177: 1175: 1171: 1167: 1166: 1160: 1158: 1152: 1146: 1140: 1134: 1126: 1120: 1116: 1114: 1110: 1109:ready-to-hand 1105: 1098: 1093: 1082: 1079: 1071: 1061: 1057: 1053: 1047: 1046: 1042: 1037:This section 1035: 1031: 1026: 1025: 1017: 1014: 1008: 1002: 996: 990: 985: 975: 972: 967: 964: 960: 958: 952: 946: 936: 933: 927: 921: 914: 908: 902: 896: 890: 883: 877: 873:. In German, 871: 864: 857: 851: 846: 841: 835: 829: 823: 817: 811: 805: 799: 793: 786: 779: 774: 763: 760: 752: 742: 738: 734: 728: 727: 722:This section 720: 711: 710: 704: 697: 695: 689: 686: 679: 677: 670: 666: 664: 657: 655: 651: 650:Martin Luther 643: 636: 631: 629: 624: 619: 614: 608: 602: 600: 596: 592: 588: 583: 577: 571: 569: 559: 557: 552: 545: 542: 536: 533: 531: 521: 518: 511: 509: 499: 496: 490: 484: 478: 472: 466: 461: 456: 450: 445: 441: 434: 430: 426: 422: 417: 415: 411: 405: 403: 399: 395: 388: 384: 379: 373: 370: 365: 361: 357: 352: 346: 345: 338: 336: 335:Sein-zum-Tode 326: 322: 319: 313: 307: 301: 295: 290: 285: 279: 278: 272: 267: 262: 260: 256: 252: 246: 244: 237: 227: 225: 224:ready-to-hand 221: 220: 214: 212: 208: 198: 195: 190: 185: 180: 175: 169: 163: 158: 153: 152: 145: 139: 138:Ancient Greek 133: 125: 114: 112: 108: 104: 100: 97: 93: 83: 80: 72: 62: 57: 53: 49: 48: 41: 32: 31: 19: 3706:Thing theory 3688: 3665: 3658: 3651: 3633: 3613: 3603: 3583: 3553: 3533: 3513: 3493: 3467: 3438: 3426: 3419: 3412: 3358: 3332: 3312: 3298: 3290: 3285: 3276: 3266: 3256: 3249: 3239: 3232: 3223: 3185: 3181: 3171: 3154: 3150: 3140: 3131: 3122: 3099:. Retrieved 3093: 3083: 3059: 3048: 3040: 3035: 3027: 3022: 3013: 3007: 2988: 2977:. Retrieved 2971: 2961: 2919: 2912: 2902:subjectivity 2893: 2889: 2887: 2881:. Retrieved 2875: 2869: 2812: 2805: 2793:. Retrieved 2783: 2771: 2749: 2745: 2742:(in Italian) 2737: 2729: 2710: 2703: 2687:. Springer. 2683: 2676: 2652: 2610: 2576: 2569: 2542:13th Edition 2532:Gelassenheit 2531: 2524: 2492: 2474: 2464: 2455: 2428: 2421: 2412: 2404: 2400: 2395: 2386: 2377: 2368: 2362: 2354: 2349: 2340: 2332: 2327: 2318: 2309: 2300: 2290: 2286: 2284: 2270: 2261: 2252: 2244: 2239: 2230: 2221: 2212: 2204: 2199: 2191: 2186: 2177: 2168: 2159: 2150: 2142: 2133: 2124: 2118: 2094: 2065:Hermeneutics 2049: 2041: 2037: 2033: 2021:existentiell 2016: 1985: 1973: 1960: 1958: 1954: 1948: 1944: 1943: 1938: 1934: 1932: 1930:in English. 1927: 1923: 1918: 1914: 1910: 1906: 1902: 1894: 1890: 1888: 1876: 1871: 1860: 1857: 1852: 1846: 1840: 1834:Resoluteness 1814: 1812: 1807: 1803: 1799: 1796: 1792: 1785: 1770: 1761: 1742: 1718: 1696: 1694: 1687: 1677: 1670: 1663: 1649: 1645: 1643: 1635: 1618: 1611: 1602: 1598: 1591: 1576: 1556: 1550: 1544: 1540: 1534: 1530: 1528: 1500: 1479: 1475: 1471: 1468: 1463: 1449: 1437: 1435: 1411: 1364:Geworfenheit 1361: 1350:Geworfenheit 1339: 1335: 1330: 1324: 1322: 1311: 1296:Gelassenheit 1278:Gelassenheit 1272:Gelassenheit 1260:Gelassenheit 1256: 1240:Gelassenheit 1224: 1215:Existenziell 1212: 1209:Existentiell 1203:Existentiell 1194: 1179: 1173: 1169: 1163: 1161: 1130: 1117: 1112: 1108: 1089: 1074: 1065: 1050:Please help 1038: 995:Geworfenheit 981: 968: 961: 954: 780: 776: 755: 746: 723: 693: 691: 681: 675: 672: 668: 662: 659: 647: 633: 627: 603: 586: 572: 565: 547: 538: 534: 527: 512: 505: 477:Gewissensruf 439: 432: 428: 424: 421:authenticity 418: 409: 406: 401: 397: 393: 386: 374: 339: 332: 265: 263: 247: 240: 223: 217: 215: 211:apophantisch 204: 197:with truth. 146: 135: 96:20th-century 90: 75: 66: 59:Please help 55: 44: 3645:Film and TV 3468:Terminology 3017:, pp. 128–9 2934:4th Edition 2827:4th Edition 2750:L'abbandono 2498:Basingstoke 2287:Destruktion 1899:Jan Patočka 1893:is that of 1713:Destruktion 1673:Möglichkeit 1666:Möglichkeit 1660:Possibility 1654:reification 1614:ontologisch 1608:Ontological 1573:Metontology 1555:(1954) and 1389: [ 1287:) entitled 685:Destruktion 642:Destruktion 63:if you can. 3721:Categories 3473:Thrownness 3406:Philosophy 3336:. London: 3101:2013-06-28 2979:2013-05-22 2883:2013-05-22 2622:. p. 2537:Pfullingen 2440:. p. 2291:destructio 2280:0253347068 2110:References 1883:See also: 1804:primordial 1631:discipline 1386:Bühlerhöhe 1384:The hotel 1358:Thrownness 1248:Anabaptist 939:Disclosure 850:ex-sistere 733:improve it 599:disclosure 502:Being-with 465:Unheimlich 462:" (German 219:apophantic 201:Apophantic 157:disclosure 107:neologisms 103:philosophy 3653:The Ister 3539:(1931–41) 3202:170396387 3188:: 92–94. 3157:: 63–79. 2925:The Hague 2818:The Hague 2795:March 22, 2548:), 2004. 2546:Stuttgart 2488:Cited in 2034:worldhood 1972:(German: 1875:(German: 1839:(German: 1786:(German: 1695:With the 1688:(German: 1664:(German: 1650:forgetful 1612:(German: 1592:(German: 1567:Hölderlin 1563:Nietzsche 1436:The 1935 1420:die Kehre 1213:(German: 1195:(German: 1185:Existence 1090:(German: 1068:June 2021 1039:does not 1020:Equipment 982:(German: 978:Discourse 955:(German: 749:June 2021 737:verifying 595:#Aletheia 566:(German: 541:facticity 539:Dasein's 528:(German: 506:(German: 410:actuality 383:empirical 333:(German: 271:facticity 241:(German: 111:idiomatic 3609:(1951–2) 3414:Aletheia 3163:45010876 3030:, p. 205 2997:Archived 2539:: Neske. 2472:(1969). 2269:(2006). 2054:See also 2042:a priori 2038:Weltheit 1627:Ontology 1549:(1950), 1543:(1951), 1533:(1930), 1370:geworfen 1325:Gestell. 1284:Gespräch 1197:Existenz 1174:con-cern 1133:Ereignis 1125:Ereignis 1097:Das Zeug 1092:das Zeug 1007:Sein-bei 696:, p. 44) 678:, p. 44) 665:, p. 43) 623:Seienden 604:Beings ( 593:and the 591:Aletheia 587:Aletheia 576:Lichtung 568:Lichtung 562:Clearing 489:aletheia 303:has, as 255:Brentano 194:aletheia 184:aletheia 168:aletheia 151:aletheia 132:Aletheia 124:Aletheia 69:May 2024 45:require 3440:Gestell 3428:Ekstase 3260:. Gale. 2017:wherein 1949:das Man 1945:Das Man 1939:das Man 1935:the One 1911:Das Man 1903:Das Man 1895:Das Man 1877:Das Man 1750:Please 1622:ontisch 1594:ontisch 1397:Height" 1342:paradox 1312:Gestell 1060:removed 1045:sources 1001:Entwurf 731:Please 517:Mitsein 508:Mitsein 460:uncanny 364:ecstasy 251:Husserl 142:ἀλήθεια 47:cleanup 18:Das Man 3629:(1966) 3619:(1955) 3599:(1950) 3589:(1949) 3579:(1947) 3569:(1942) 3549:(1938) 3529:(1935) 3519:(1929) 3509:(1929) 3499:(1927) 3421:Dasein 3344: 3200: 3161: 3071: 2952: 2944: 2845: 2837: 2722: 2691: 2664: 2630: 2616:Leiden 2588: 2560: 2552: 2512: 2506:Note 5 2448: 2322:BT, 32 2313:BT, 33 2304:BT, 68 2277: 1994:Inwood 1703:Dasein 1494:, and 1445:Dasein 1104:Dasein 989:Dasein 932:Dasein 926:Dasein 889:Dasein 882:Dasein 870:Dasein 863:Dasein 856:Dasein 828:vasati 810:Dasein 804:Dasein 798:Dasein 792:Dasein 785:Dasein 773:Dasein 703:Dasein 495:Dasein 483:Dasein 471:Dasein 455:Dasein 449:Dasein 440:Dasein 433:Dasein 431:calls 425:Dasein 423:takes 402:Dasein 398:Dasein 394:Dasein 387:Dasein 378:Dasein 369:Dasein 351:Dasein 344:Dasein 318:Dasein 312:Dasein 306:Dasein 300:Dasein 289:thrown 287:is a " 284:Dasein 277:Dasein 207:German 94:, the 3487:Works 3463:Ontic 3198:S2CID 3159:JSTOR 2898:Being 2851:P. 37 2620:BRILL 2086:Notes 1967:World 1824:being 1646:being 1588:Ontic 1582:Ontic 1522:Kehre 1513:being 1504:Kehre 1426:Kehre 1414:Kehre 1406:Kehre 1393:] 1145:äugen 907:-sein 847:word 845:Latin 840:wesen 834:wesen 822:wesen 816:wesen 582:Licht 551:Sorge 530:Sorge 444:angst 436:' 390:' 360:Being 356:dread 189:truth 155:, or 117:Terms 3342:ISBN 3069:ISBN 2950:ISBN 2942:ISBN 2843:ISBN 2835:ISBN 2797:2016 2774:Ed. 2720:ISBN 2689:ISBN 2662:ISBN 2628:ISBN 2586:ISBN 2558:ISBN 2550:ISBN 2510:ISBN 2446:ISBN 2275:ISBN 2137:See 2098:By " 1974:Welt 1629:, a 1043:any 1041:cite 1013:Rede 984:Rede 901:sein 898:and 613:Sein 556:care 414:fact 253:and 3190:doi 2624:689 1928:one 1924:man 1919:man 1915:man 1802:is 1474:to 1448:in 1151:er- 1139:er- 1054:by 913:Da- 735:by 171:as 3723:: 3627:" 3597:" 3577:" 3567:" 3547:" 3527:" 3507:" 3340:. 3275:. 3222:. 3210:^ 3196:. 3186:37 3184:. 3180:. 3153:. 3149:. 3110:^ 3092:. 3067:. 3057:. 2970:. 2948:; 2940:. 2927:: 2886:. 2874:. 2858:^ 2849:. 2841:; 2833:. 2820:: 2757:^ 2728:. 2718:. 2716:xi 2660:. 2642:^ 2626:. 2618:: 2614:. 2600:^ 2584:. 2582:37 2556:; 2535:. 2508:. 2504:. 2500:: 2496:. 2482:: 2478:. 2454:. 2444:. 2442:xi 2436:: 2384:, 2283:. 1963:. 1909:. 1830:. 1790:) 1692:) 1668:) 1656:) 1616:) 1596:) 1569:. 1498:. 1490:, 1486:, 1466:. 1391:de 1307:. 1217:) 1199:) 1115:. 1094:) 959:) 920:da 895:Da 876:da 688:: 601:. 570:) 554:, 532:) 510:) 337:) 323:as 245:) 213:) 209:: 144:) 140:: 3623:" 3593:" 3573:" 3563:" 3543:" 3523:" 3503:" 3454:" 3450:" 3391:e 3384:t 3377:v 3363:. 3361:" 3350:. 3306:. 3279:. 3204:. 3192:: 3165:. 3155:8 3104:. 3077:. 2982:. 2956:. 2931:. 2872:" 2853:. 2824:. 2799:. 2697:. 2670:. 2658:x 2636:. 2594:. 2564:. 2518:. 2036:( 1976:) 1843:) 1777:) 1771:( 1766:) 1762:( 1758:. 1399:) 1254:. 1081:) 1075:( 1070:) 1066:( 1062:. 1048:. 762:) 756:( 751:) 747:( 729:. 630:: 238:. 205:( 159:( 136:( 82:) 76:( 71:) 67:( 20:)

Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.

Index