- Why did everyone start to hate the Russians if the U.S. did the same thing in Afghanistan, Iraq?
- What needs to be corrected in the management of Russia first?
- Why did Blaise Pascal become a religious man at the end of his life?
- How do I know if a guy likes you?
- When they say "one generation", how many do they mean?
Before proceeding to the philosophical work of M. Heidegger “Being and Time”, you need to take a full course in the history of European philosophy, starting with the pre-Socratics and ending with the phenomenology of E. Husserl.
Apparently, exactly what Heidegger himself knew when he began this work – and nothing superfluous.
I take it you want to see if you can do it again?”.. in any case, I like this understanding better =))
To be honest, I very much doubt that you will be able to repeat his work in our time, even if you read all the same things. You are probably already familiar with more modern ideas about time, even Stephen Hawking, and you can hardly forget them by an effort of will. What you haven't read yourself, your teachers know. You live in a different “concept space”.
I want to cheer you up a little more:
Since it is impossible to repeat the conditions exactly anyway, I think it is most productive to concentrate on the main thing – Heidegger himself did not ask himself such a question…
If it is only a question of reading and understanding Heidegger, then nothing of the sort is necessary.
Only with what to compare?.. The extreme points are clear: if you are already well acquainted with the history of philosophy, classical German philosophy, and only Husserl remains for you, then yes. You should also read it first.
And if you even know Plato and Aristotle at most from lectures, it's easier to go straight to Heidegger. Yes, you won't get any hints, so what? Allusions to the philosopher are practically insignificant. But to understand Joyce, you need to know English literature. And then, without a guarantee =))
There is one simple rule: every great philosopher builds his system as if “from scratch”.
As for the intermediate options (some have been read, some have not), I personally do not undertake to” optimize ” your understanding. I can only say that building up all sorts of plans for what to read has always rather hindered me. And if it did help, it was only in the sense that it motivated me to read something that I wouldn't have even looked at otherwise.
Before proceeding to the philosophical work of M. Heidegger “Being and Time” – you need to solve several problems for yourself:
1. Is this book weighty enough to be used to train your abs?
2. Whether the Bible has been sufficiently studied. You need to know the Bible as Eli knew it – by heart.
Only then can we proceed to M. Heidegger's “Being and Time”.
Heidegger has his own terminology and introductions. So read calmly, no introductory notes are needed. If you wade through all the brainstorming thrown by the author-you will find a dozen original ideas, the devil knows why only you need them
At university, I decided to delve into Heidegger's Being and Time. My teacher gave me a book in the ZHZL series “Heidegger: the German Master and His Time”by Rüdiger Safranski for preliminary training. It is incredibly informative and has greatly helped to summarize the knowledge of Husserl's philosophy, history, and phenomenology, as well as to learn more about Heidegger's personality and his work “Being and Time”.
The introduction to the book is also of interest: it was written by V. V. Bibikhin, who is considered one of Heidegger's “controversial” translators.
“Sein und Zeit” cannot be understood by reading it only in the translation of V. V. Bibikhin.
It is advisable to know German and read “Sein und Zeit” in the original or at least look into it at the level of headlines and obscure places.
Knowing English, you can read in parallel with the translations of “Sein und Zeit” into English (there are three versions today). They greatly simplify understanding.
Parallel reading of other works by M. Heidegger also helps. In”Prolegomena to the history of the concept of time” (translated by E. Borisov), half of the work has a similar text structure. These lectures preceded the writing of Sein und Zeit. They will also simplify the understanding of “Basic Problems of Phenomenology “(translated by A. G. Chernyakov),” On the essence of Human Freedom “(translated by A. Shurbelev) and” Introduction to Metaphysics ” (translated by Guchinskaya). All these works are ultimately about the same thing. But they are much easier to read.
And the most important thing is to initially understand what M. Heidegger writes about.
And he writes about his own being (existence), that is, the being of a person (Dasein) in the first person.
At first, you can treat the text as a description of your own consciousness along with what is given in it, including the world, others, and things. But he does not write about consciousness, but about being.
A phenomenological description of one's own being and its structures, including the world, is an unbiased first-person description of it not as a set of things or their interaction, but as ways of being.
We live in the world by seeing and understanding it in the first person. We can't do anything else.
But the familiar worldview is described in the third person. Heidegger writes that this is the result of metaphysics, in which a person and his being are considered as things. This is also the current scientific picture of the world . And this latter will resist and interfere with the understanding of what M. Heidegger is trying to convey.
Knowledge of other philosophers is required at the level of a student's course in the history of philosophy, especially since all this can be recalled in the course of reading. At the very beginning of the reading, an understanding of Heidegger will simplify the knowledge of E. Husserl's phenomenology, at least in general terms. Where E. Husserl had consciousness, Heidegger put being, and it turned out that the brilliant work that we have. It was this movement that was akin to the way Copernicus only had to mentally look at the Solar System from the outside, and make calculations, which resulted in the Copernican revolution. The effect of “Sein und Zeit” is similar, although it is still poorly understood and meaningful.
The book itself begins with the 9th paragraph. You can start reading from it. Before that, there is a two-chapter” Introduction”. Despite the importance of the issues discussed in them and the fundamental need for some preliminary explanations, it is important not to get stuck on them already. The description of the structure of the question, the marked but poorly explained theme of the difference between the ontic and the ontological, and the theme of phenomenology are extremely conducive to this (especially in the translation by V. V. Bibikhin). But if you continue reading, despite the fact that you did not understand everything from the first time, you will eventually be rewarded with a completely different vision of the world, your own being and understanding of yourself and others, which M. Heidegger writes about as true being.