Being and Time
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Description
Book Introduction
A great masterpiece that shook up the landscape of philosophy
The second edition of the Korean version has been published after a quarter of a century of exclusive contracts!
The Essence of Heidegger, Translated with Strict Effort by Professor Lee Ki-sang
"What is the essence of existence?"—a masterpiece of the times that delves into the most fundamental question.
Martin Heidegger's masterpiece, Being and Time, considered one of the most important philosophical works of the 20th century, has been published in its second edition with a refined translation and a newly designed cover and text.
When Being and Time was first published in Germany in 1927, Heidegger immediately stood at the forefront of philosophy and was evaluated as having set a new milestone in the history of philosophy.
This book, which has established itself as a modern classic and essential source that has had a decisive influence on not only philosophy but also today's literature, art, language, and other aspects of culture, has been widely read and loved by philosophers as well as the general public for a long time.
The second edition was translated from the first edition in 1998, and Professor Emeritus Lee Ki-sang of Hankuk University of Foreign Studies, who introduced this masterpiece to Korea and made a mark on the Korean philosophy community, meticulously examined the text and refined the sentences based on the 19th edition published by De Gruyter in Germany in 2006.
In particular, in this second edition, with the view of understanding existence as an event, that is, as a verb, the translations “is” and “is” were chosen instead of the expression “existence,” and the concept translated as “existence-in-the-world” was changed to “being-in-the-world.”
The second edition of the Korean version has been published after a quarter of a century of exclusive contracts!
The Essence of Heidegger, Translated with Strict Effort by Professor Lee Ki-sang
"What is the essence of existence?"—a masterpiece of the times that delves into the most fundamental question.
Martin Heidegger's masterpiece, Being and Time, considered one of the most important philosophical works of the 20th century, has been published in its second edition with a refined translation and a newly designed cover and text.
When Being and Time was first published in Germany in 1927, Heidegger immediately stood at the forefront of philosophy and was evaluated as having set a new milestone in the history of philosophy.
This book, which has established itself as a modern classic and essential source that has had a decisive influence on not only philosophy but also today's literature, art, language, and other aspects of culture, has been widely read and loved by philosophers as well as the general public for a long time.
The second edition was translated from the first edition in 1998, and Professor Emeritus Lee Ki-sang of Hankuk University of Foreign Studies, who introduced this masterpiece to Korea and made a mark on the Korean philosophy community, meticulously examined the text and refined the sentences based on the 19th edition published by De Gruyter in Germany in 2006.
In particular, in this second edition, with the view of understanding existence as an event, that is, as a verb, the translations “is” and “is” were chosen instead of the expression “existence,” and the concept translated as “existence-in-the-world” was changed to “being-in-the-world.”
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index
At the beginning of the book
Introduction | An Explanation of the Question of the Meaning of Existence
Chapter 1: The Necessity, Structure, and Primacy of the Question of Existence
Section 1: The necessity of clearly re-posing the question of existence / Section 2: The formal structure of the question of existence / Section 3: The ontological priority of the question of existence / Section 4: The ontological priority of the question of existence
Chapter 2: The double task of organizing the question of existence.
Methods of inquiry and their outline
Section 5: The ontological analysis of Dasein is to uncover and reveal the horizon for interpreting the meaning of existence in general. Section 6: The task of deconstructing the history of ontology. Section 7: The phenomenological method of inquiry. Section 8: Outline of the argument.
Part 1 | A Preliminary Basic Analysis of Present Existence
Chapter 1: A Description of the Tasks That Require a Preliminary Analysis of Present Existence
Section 9. The subject of Dasein-Analytics / Section 10. Distinction and limitation of Dasein-Analytics from anthropology, psychology, and biology / Section 11. Existentialist analyticism and the interpretation of primitive Dasein.
The difficulty of acquiring a “natural world concept”
Chapter 2: Being-in-the-World as the Fundamental Framework of Existence in General
Section 12: A rough sketch of the world-being-in-the-world, focusing on the being-in-the-world itself / Section 13: The paradigmaticization of the being-in-the-world in a certain fundamental form.
World perception
Chapter 3: The Globality of the World
Section 14. The idea of the worldliness of the world in general / Section 15. The existence of entities encountered in the surrounding world / Section 16. The worldliness of the surrounding world known from entities within the world / Section 17. Indications and signs / Section 18. Use states and significance.
The Worldliness of the World / Section 19. The Definition of the “World” as an Extended Thing / Section 20. The Basis of the Ontological Definition of the “World” / Section 21. A Hermeneutic Discussion of Descartes’s Ontology of the “World” / Section 22. The Spatiality of the In-World Hand / Section 23. The Spatiality of Being-in-the-World / Section 24. The Spatiality and Space of Dasein
Chapter 4: Being-in-the-world as being-with and being-in-oneself.
"them"
Section 25: The Beginning of the Existential Question: Who is Dasein? / Section 26: Co-existence with Others and Everyday Being-with / Section 27: Everyday Being-as-Oneself and “Them”
Chapter 5: Being Within Itself
Section 28: The Tasks of a Thematic Analysis of Being-in / Section 29: Being-there as Being-in / Section 30: Fear as a Mode of Being-in / Section 31: Being-in-there as Understanding / Section 32: Understanding and Interpretation
Section 33: Utterance as a derivative form of interpretation / Section 34: Present-existence and speech.
Language / Section 35: Chitchat / Section 36: Curiosity / Section 37: Ambiguity / Section 38: Missing and Being Thrown Away
Chapter 6: The Existence of Present Being is Concern
Section 39: The question of the fundamental wholeness of the entire structure of Dasein / Section 40: The fundamental situatedness of anxiety as an excellent revealed being of Dasein / Section 41: The existence of Dasein is anxiety / Section 42: Confirming the existential interpretation of Dasein as anxiety from the pre-ontological self-interpretation of Dasein / Section 43: Dasein, worldliness, reality / Section 44: Dasein, revealed being, truth
Part 2 | Presence and Temporality
Section 45: The Results of the Preliminary Basic Analysis of Dasein and the Task of a Fundamental Existential Interpretation of This Being
Chapter 1: The Total Possible Being of Dasein and Being Toward Death
Section 46. The seeming impossibility of ontologically grasping and defining the entire Dasein / Section 47. The possibility of experiencing the death of others and the possibility of grasping the entire Dasein / Section 48. Incompletion, the end, and the wholeness / Section 49. The existential analysis of death and the limitation and distinction from other possible interpretations of this phenomenon / Section 50. A preliminary sketch of the existential-ontological structure of death / Section 51. Being-toward-death and the everydayness of Dasein / Section 52. Being-toward-daily-death and the complete existential concept of death / Section 53. The existential projection of original being toward death
Chapter 2: The Existential Proof and Determination of the Possibility of Original Existence
Section 54: The Problem of Proving Original Existential Possibility / Section 55: The Existential-Ontological Foundations of Conscience / Section 56: The Nature of the Call of Conscience / Section 57: Conscience is the Call of Concern / Section 58: Understanding and Blame of Calling / Section 59: Existential and Popular Interpretations of Conscience / Section 60: The Existential Structure of the Original Possibility of Existence Evidenced in Conscience
Chapter 3: Temporality as the Original Possibility of Being as a Whole and the Ontological Meaning of Concern
Section 61: Outlining the methodological steps that advance from limiting the original total being of Dasein to phenomenally revealing temporality / Section 62: The decisiveness of rushing ahead in the existential original total being possibility of Dasein / Section 63: The hermeneutic situation acquired to interpret the meaning of existence of anxiety and the methodological nature of existential analysis in general / Section 64: Anxiety and selfhood / Section 65: Temporality as the ontological meaning of anxiety / Section 66: The task of fundamentally repeating the temporality of Dasein and the existential analysis that originates from it
Chapter 4 Temporality and Everyday Life
Section 67: Outlining the fundamental constitutive moments of the existential framework of Dasein and the temporal interpretation of that framework / Section 68: The general temporality that is revealed / Section 69: The temporality of being-in-the-world and the problem of transcendence / Section 70: The temporality of Dasein's spatiality / Section 71: The temporal significance of Dasein's everyday life
Chapter 5 Temporality and Historicity
Section 72: The Existential-Ontological Presentation of the Problem of History / Section 73: The Popular Understanding of History and the Vitality of Dasein / Section 74: The Fundamental Framework of Historicity / Section 75: The Historicity of Dasein and World History / Section 76: The Existential Sources of Historicism Derived from the Historicity of Dasein / Section 77: The Connection Between the Presentation of the Problem of Historicity Above and Dilthey's Exploration and Count York's Ideology
Chapter 6: Temporality and Temporal Immanence as the Source of Popular Concepts of Time
Section 78: The Incompleteness of the Temporal Analysis of Dasein as Described / Section 79: The Temporality of Dasein and the Consideration of Time / Section 80: Considered Time and Temporal Immanence / Section 81: Temporal Immanence and the Origin of the Popular Concept of Time / Section 82: Distinguishing the Existential-Ontological Connection of Temporality, Dasein, and World Time in Comparison with Hegel's View on the Relationship of Time and Spirit / Section 83: The Existential-Temporal Analysis of Dasein and the Fundamental Ontological Question about the Meaning of Being in General
Translator's Note
Translator's Note for the First Edition
Translator's Note for the Second Edition
Introduction | An Explanation of the Question of the Meaning of Existence
Chapter 1: The Necessity, Structure, and Primacy of the Question of Existence
Section 1: The necessity of clearly re-posing the question of existence / Section 2: The formal structure of the question of existence / Section 3: The ontological priority of the question of existence / Section 4: The ontological priority of the question of existence
Chapter 2: The double task of organizing the question of existence.
Methods of inquiry and their outline
Section 5: The ontological analysis of Dasein is to uncover and reveal the horizon for interpreting the meaning of existence in general. Section 6: The task of deconstructing the history of ontology. Section 7: The phenomenological method of inquiry. Section 8: Outline of the argument.
Part 1 | A Preliminary Basic Analysis of Present Existence
Chapter 1: A Description of the Tasks That Require a Preliminary Analysis of Present Existence
Section 9. The subject of Dasein-Analytics / Section 10. Distinction and limitation of Dasein-Analytics from anthropology, psychology, and biology / Section 11. Existentialist analyticism and the interpretation of primitive Dasein.
The difficulty of acquiring a “natural world concept”
Chapter 2: Being-in-the-World as the Fundamental Framework of Existence in General
Section 12: A rough sketch of the world-being-in-the-world, focusing on the being-in-the-world itself / Section 13: The paradigmaticization of the being-in-the-world in a certain fundamental form.
World perception
Chapter 3: The Globality of the World
Section 14. The idea of the worldliness of the world in general / Section 15. The existence of entities encountered in the surrounding world / Section 16. The worldliness of the surrounding world known from entities within the world / Section 17. Indications and signs / Section 18. Use states and significance.
The Worldliness of the World / Section 19. The Definition of the “World” as an Extended Thing / Section 20. The Basis of the Ontological Definition of the “World” / Section 21. A Hermeneutic Discussion of Descartes’s Ontology of the “World” / Section 22. The Spatiality of the In-World Hand / Section 23. The Spatiality of Being-in-the-World / Section 24. The Spatiality and Space of Dasein
Chapter 4: Being-in-the-world as being-with and being-in-oneself.
"them"
Section 25: The Beginning of the Existential Question: Who is Dasein? / Section 26: Co-existence with Others and Everyday Being-with / Section 27: Everyday Being-as-Oneself and “Them”
Chapter 5: Being Within Itself
Section 28: The Tasks of a Thematic Analysis of Being-in / Section 29: Being-there as Being-in / Section 30: Fear as a Mode of Being-in / Section 31: Being-in-there as Understanding / Section 32: Understanding and Interpretation
Section 33: Utterance as a derivative form of interpretation / Section 34: Present-existence and speech.
Language / Section 35: Chitchat / Section 36: Curiosity / Section 37: Ambiguity / Section 38: Missing and Being Thrown Away
Chapter 6: The Existence of Present Being is Concern
Section 39: The question of the fundamental wholeness of the entire structure of Dasein / Section 40: The fundamental situatedness of anxiety as an excellent revealed being of Dasein / Section 41: The existence of Dasein is anxiety / Section 42: Confirming the existential interpretation of Dasein as anxiety from the pre-ontological self-interpretation of Dasein / Section 43: Dasein, worldliness, reality / Section 44: Dasein, revealed being, truth
Part 2 | Presence and Temporality
Section 45: The Results of the Preliminary Basic Analysis of Dasein and the Task of a Fundamental Existential Interpretation of This Being
Chapter 1: The Total Possible Being of Dasein and Being Toward Death
Section 46. The seeming impossibility of ontologically grasping and defining the entire Dasein / Section 47. The possibility of experiencing the death of others and the possibility of grasping the entire Dasein / Section 48. Incompletion, the end, and the wholeness / Section 49. The existential analysis of death and the limitation and distinction from other possible interpretations of this phenomenon / Section 50. A preliminary sketch of the existential-ontological structure of death / Section 51. Being-toward-death and the everydayness of Dasein / Section 52. Being-toward-daily-death and the complete existential concept of death / Section 53. The existential projection of original being toward death
Chapter 2: The Existential Proof and Determination of the Possibility of Original Existence
Section 54: The Problem of Proving Original Existential Possibility / Section 55: The Existential-Ontological Foundations of Conscience / Section 56: The Nature of the Call of Conscience / Section 57: Conscience is the Call of Concern / Section 58: Understanding and Blame of Calling / Section 59: Existential and Popular Interpretations of Conscience / Section 60: The Existential Structure of the Original Possibility of Existence Evidenced in Conscience
Chapter 3: Temporality as the Original Possibility of Being as a Whole and the Ontological Meaning of Concern
Section 61: Outlining the methodological steps that advance from limiting the original total being of Dasein to phenomenally revealing temporality / Section 62: The decisiveness of rushing ahead in the existential original total being possibility of Dasein / Section 63: The hermeneutic situation acquired to interpret the meaning of existence of anxiety and the methodological nature of existential analysis in general / Section 64: Anxiety and selfhood / Section 65: Temporality as the ontological meaning of anxiety / Section 66: The task of fundamentally repeating the temporality of Dasein and the existential analysis that originates from it
Chapter 4 Temporality and Everyday Life
Section 67: Outlining the fundamental constitutive moments of the existential framework of Dasein and the temporal interpretation of that framework / Section 68: The general temporality that is revealed / Section 69: The temporality of being-in-the-world and the problem of transcendence / Section 70: The temporality of Dasein's spatiality / Section 71: The temporal significance of Dasein's everyday life
Chapter 5 Temporality and Historicity
Section 72: The Existential-Ontological Presentation of the Problem of History / Section 73: The Popular Understanding of History and the Vitality of Dasein / Section 74: The Fundamental Framework of Historicity / Section 75: The Historicity of Dasein and World History / Section 76: The Existential Sources of Historicism Derived from the Historicity of Dasein / Section 77: The Connection Between the Presentation of the Problem of Historicity Above and Dilthey's Exploration and Count York's Ideology
Chapter 6: Temporality and Temporal Immanence as the Source of Popular Concepts of Time
Section 78: The Incompleteness of the Temporal Analysis of Dasein as Described / Section 79: The Temporality of Dasein and the Consideration of Time / Section 80: Considered Time and Temporal Immanence / Section 81: Temporal Immanence and the Origin of the Popular Concept of Time / Section 82: Distinguishing the Existential-Ontological Connection of Temporality, Dasein, and World Time in Comparison with Hegel's View on the Relationship of Time and Spirit / Section 83: The Existential-Temporal Analysis of Dasein and the Fundamental Ontological Question about the Meaning of Being in General
Translator's Note
Translator's Note for the First Edition
Translator's Note for the Second Edition
Detailed image
Into the book
The question of the meaning of existence must be raised.
If the question is a fundamental question or a fundamental question in itself, then such a question requires appropriate transparency.
Therefore, it is necessary to discuss, even briefly, what exactly belongs to one question.
Only then can we reveal the question of existence as a single, excellent question.
--- p.21
… … In heading towards and grasping, Dasein does not, for example, first emerge from his inner realm, within which he is first embedded, but rather, according to his primary mode of being, he is always already “outside,” next to the beings he encounters in the world that has already been discovered at each time.
And to remain and define beside the being to be recognized is not, for example, to leave the inner realm, but rather, in being “outside” beside this object, Dasein is “inside” in the rightly understood sense, that is, it is the being that recognizes itself as being-in-the-world.
And also, in order to perceive (receive) what is perceived, it does not go out and then return into the “container” of consciousness with the food it has acquired, but in perceiving, preserving, and keeping, the cognizing Dasein remains outside as Dasein.
--- p.100-101
Language is the classification of the intelligibility of being-in-the-world according to the attribution of meaning.
The constitutive elements of speech include the 'about that (relative)' of speech, the thing said itself, and sharing and expression.
These are not merely properties gleaned empirically from language, but existential characteristics rooted in the ontological framework of Dasein, and these characteristics are what make something like language ontologically possible.
--- p.243
No one can take death away from another.
Of course, someone can “die for others.”
But this always speaks of sacrificing oneself for others “in some particular thing.”
But such a death for someone never means that he has thereby alleviated the suffering of others in the least.
Every living being must accept death upon itself at every moment.
Death, insofar as it “exists,” is essentially my death each time.
--- p.350
As a possibility of existence, present existence cannot skip the possibility of death.
Death is the possibility of the impossibility of simple existence.
In this way, death is revealed as the most unique, unrelated, and unskippable possibility.
As such a possibility, death is a kind of transcendent impending presence.
--- p.364
The present being is not the ground of its own existence, since the ground of its existence is first generated by its own unique project.
However, it is clear that the present existence is the existence of the ground as its own existence.
This ground is always only the ground of that being whose existence must assume the ground [grounded existence].
If the question is a fundamental question or a fundamental question in itself, then such a question requires appropriate transparency.
Therefore, it is necessary to discuss, even briefly, what exactly belongs to one question.
Only then can we reveal the question of existence as a single, excellent question.
--- p.21
… … In heading towards and grasping, Dasein does not, for example, first emerge from his inner realm, within which he is first embedded, but rather, according to his primary mode of being, he is always already “outside,” next to the beings he encounters in the world that has already been discovered at each time.
And to remain and define beside the being to be recognized is not, for example, to leave the inner realm, but rather, in being “outside” beside this object, Dasein is “inside” in the rightly understood sense, that is, it is the being that recognizes itself as being-in-the-world.
And also, in order to perceive (receive) what is perceived, it does not go out and then return into the “container” of consciousness with the food it has acquired, but in perceiving, preserving, and keeping, the cognizing Dasein remains outside as Dasein.
--- p.100-101
Language is the classification of the intelligibility of being-in-the-world according to the attribution of meaning.
The constitutive elements of speech include the 'about that (relative)' of speech, the thing said itself, and sharing and expression.
These are not merely properties gleaned empirically from language, but existential characteristics rooted in the ontological framework of Dasein, and these characteristics are what make something like language ontologically possible.
--- p.243
No one can take death away from another.
Of course, someone can “die for others.”
But this always speaks of sacrificing oneself for others “in some particular thing.”
But such a death for someone never means that he has thereby alleviated the suffering of others in the least.
Every living being must accept death upon itself at every moment.
Death, insofar as it “exists,” is essentially my death each time.
--- p.350
As a possibility of existence, present existence cannot skip the possibility of death.
Death is the possibility of the impossibility of simple existence.
In this way, death is revealed as the most unique, unrelated, and unskippable possibility.
As such a possibility, death is a kind of transcendent impending presence.
--- p.364
The present being is not the ground of its own existence, since the ground of its existence is first generated by its own unique project.
However, it is clear that the present existence is the existence of the ground as its own existence.
This ground is always only the ground of that being whose existence must assume the ground [grounded existence].
--- p.413
Publisher's Review
Martin Heidegger, a thinker who changed the course of world thought
A monumental work of the 20th century, Being and Time
Heidegger delved deeply into the philosophical question of “being” and ultimately changed the direction of traditional Western philosophy.
It was a time of great chaos, with the outbreak of World War II and the rise of Nazism, and an era when the problem of human alienation was emerging due to the machine civilization born of the Industrial Revolution.
He studied philosophy under Heinrich Rickert, a master of the Neo-Kantian school, and worked as an assistant to Edmund Husserl, the founder of phenomenology, honing his own philosophy. He delved into the most fundamental question, that of “being.”
“Can we today answer the question: What do we originally mean by the word ‘being’?” Heidegger asks this crucial question at the very beginning of Being and Time.
And answer.
“Absolutely not.” He then asks the next question.
“Are we today perplexed by our inability to understand the expression ‘existence’?” The answer to that is the same.
“Not at all.” Heidegger points out that since Plato and Aristotle in ancient Greece, Western philosophy has not addressed the question of “being” itself.
It is something that has been forgotten because it is considered so self-evident.
Heidegger criticizes modern philosophy, which was born with Descartes' famous proposition, "I think," for leaving "being" and its structure unasked.
And then we start thinking again from that fundamental problem.
Humans have something in their existence that objects and animals do not: they always exist only within certain relationships and meanings.
Humans are beings whose existence is determined by their position in social relationships, that is, they are existing beings.
Heidegger called this fundamental and unique core that distinguishes humans from other beings “world.”
And he declared that only the present existence has a world, and that within that world, humans exist as a possibility.
Professor Lee Ki-sang, an authority on Heidegger's philosophy
The core of Heidegger's philosophy, captured in the most accurate and original translation.
Heidegger's "Being and Time," which contains his vast thoughts, is so complex and difficult to understand that even among Germans, there is a joke about when it will ever be translated into German.
Because he directly delved into the very existence that was taken for granted and therefore unexplored, his thoughts, which deal with the so-called fundamental problems of ontology, are bound to be unfamiliar.
Moreover, because Heidegger himself is stingy with explanations, using key concepts declaratively without any explanation, the reader must interpret Heidegger's intentions by using the context and the historical background of philosophy.
Professor Emeritus Lee Ki-sang of the Department of Philosophy at Hankuk University of Foreign Studies first encountered Heidegger's philosophy at the University of Leuven in Belgium and has dedicated his life to understanding his philosophy.
He studied Heidegger and Being and Time at the Jesuit University of Munich, where he earned his master's and doctoral degrees in philosophy. Afterwards, he worked to introduce Heidegger to Korea and established himself as an authority on Heidegger's philosophy.
The translator has been praised for accurately translating the original meaning into Korean while preserving the unique nuances of Heidegger and German philosophy.
In particular, 『Being and Time』 received praise for being translated into Korean before German, and became a monumental work in the Korean philosophy community.
In the second edition, published ahead of the 100th anniversary of the publication of "Being and Time," the translator revisited the original text and painstakingly refined the text.
Additionally, Heidegger's philosophy is introduced in detail with footnotes to key concepts, and page numbers from the original text are included for easy reference for readers who wish to understand his ideas more deeply.
As some have said, “Being and Time is philosophy itself,” this book, which is Heidegger’s true masterpiece and contains the essence of his thought, will not only be the first step toward understanding Heidegger’s philosophy, but will also provide an opportunity to think about the meaning of being and philosophy.
A monumental work of the 20th century, Being and Time
Heidegger delved deeply into the philosophical question of “being” and ultimately changed the direction of traditional Western philosophy.
It was a time of great chaos, with the outbreak of World War II and the rise of Nazism, and an era when the problem of human alienation was emerging due to the machine civilization born of the Industrial Revolution.
He studied philosophy under Heinrich Rickert, a master of the Neo-Kantian school, and worked as an assistant to Edmund Husserl, the founder of phenomenology, honing his own philosophy. He delved into the most fundamental question, that of “being.”
“Can we today answer the question: What do we originally mean by the word ‘being’?” Heidegger asks this crucial question at the very beginning of Being and Time.
And answer.
“Absolutely not.” He then asks the next question.
“Are we today perplexed by our inability to understand the expression ‘existence’?” The answer to that is the same.
“Not at all.” Heidegger points out that since Plato and Aristotle in ancient Greece, Western philosophy has not addressed the question of “being” itself.
It is something that has been forgotten because it is considered so self-evident.
Heidegger criticizes modern philosophy, which was born with Descartes' famous proposition, "I think," for leaving "being" and its structure unasked.
And then we start thinking again from that fundamental problem.
Humans have something in their existence that objects and animals do not: they always exist only within certain relationships and meanings.
Humans are beings whose existence is determined by their position in social relationships, that is, they are existing beings.
Heidegger called this fundamental and unique core that distinguishes humans from other beings “world.”
And he declared that only the present existence has a world, and that within that world, humans exist as a possibility.
Professor Lee Ki-sang, an authority on Heidegger's philosophy
The core of Heidegger's philosophy, captured in the most accurate and original translation.
Heidegger's "Being and Time," which contains his vast thoughts, is so complex and difficult to understand that even among Germans, there is a joke about when it will ever be translated into German.
Because he directly delved into the very existence that was taken for granted and therefore unexplored, his thoughts, which deal with the so-called fundamental problems of ontology, are bound to be unfamiliar.
Moreover, because Heidegger himself is stingy with explanations, using key concepts declaratively without any explanation, the reader must interpret Heidegger's intentions by using the context and the historical background of philosophy.
Professor Emeritus Lee Ki-sang of the Department of Philosophy at Hankuk University of Foreign Studies first encountered Heidegger's philosophy at the University of Leuven in Belgium and has dedicated his life to understanding his philosophy.
He studied Heidegger and Being and Time at the Jesuit University of Munich, where he earned his master's and doctoral degrees in philosophy. Afterwards, he worked to introduce Heidegger to Korea and established himself as an authority on Heidegger's philosophy.
The translator has been praised for accurately translating the original meaning into Korean while preserving the unique nuances of Heidegger and German philosophy.
In particular, 『Being and Time』 received praise for being translated into Korean before German, and became a monumental work in the Korean philosophy community.
In the second edition, published ahead of the 100th anniversary of the publication of "Being and Time," the translator revisited the original text and painstakingly refined the text.
Additionally, Heidegger's philosophy is introduced in detail with footnotes to key concepts, and page numbers from the original text are included for easy reference for readers who wish to understand his ideas more deeply.
As some have said, “Being and Time is philosophy itself,” this book, which is Heidegger’s true masterpiece and contains the essence of his thought, will not only be the first step toward understanding Heidegger’s philosophy, but will also provide an opportunity to think about the meaning of being and philosophy.
GOODS SPECIFICS
- Date of issue: May 7, 2025
- Format: Hardcover book binding method guide
- Page count, weight, size: 656 pages | 152*225*35mm
- ISBN13: 9788972918677
- ISBN10: 8972918679
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