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书名: Basic Concepts (Studies in Continental Thought)
作者: Martin Heidegger (Author), Gary E. Aylesworth (Translator)
出版社: Indiana University Press; New Ed edition (August 1998)
语言：English
ISBN-10: 0253212154
ISBN-13: 978-0253212153
两篇读者书评：
As far as the later Heidegger goes, Basic Concepts is as good a place to start as any. The book is short, there is not a great deal of discussion of books you might not have read (like in the Parmenides book, which is roughly contemporaneous). Basic Concepts is post-Kehre Heidegger, although the turn seems to me to be an elaboration of what is already present in Being and Time as the silent voice of the inaudible call. There is also a shart primer on the difference between ontology and modern physics--Heidegger always understands that his real opponent is the "dogmatic scepticism" that Hegel identified as the strange modern mixture of mathematics and materialism. Basic Concepts is best read once you have a good grounding in basic Heidegger: perhaps the second half of the Kant book and the Basic Problems of Phenomenology, then Being and Time, although reading the beginning of Husserl's Logical Investigations before tackling Being and Time would be a good idea. After that the Essence of Truth, where the relation of the whole to being and beings is treated, and then Basic Concepts would make sense, and perhaps the treatment of Plato to get a sense for what Heidegger thought had replaced the incipient thinking (the essay on Anaximander is just too difficult). It seems that by this point Heidegger no longer really had any students, that he is speaking for a general audience that is curious but not philosophically-trained. This lecture course, by the way, took place in 1941. Nazi-party member 3,294,586 is not in open opposition to the regime, but he cannot be mistaken for a supporter, either. And when are they going to run out of Heidegger pictures to put on the jacket covers?
下载链接：Heidegger is sort of outdated but this short book on the concept of being with reference to the ancient Greek philosopher/astronomer Anaximander is beautifully written and cannot not help but inspire one to think, which is good because it saves Heidegger from the ash heap of his dismal antics against his illustrious peers and mentors who he dumped in favor of the unctious nazis.
Heidegger's unfortunate career choices aside, this book is well structured into 3 sections: an introduction, part I., and part II.
The introduction is an exhortation to the reader to shake off the cobwebs of the Idols of the Theatre and open our minds to simplicity, to Greekness, which pertains to his concluding thesis in part II. of the book, an interpretation of one of Anaximander's fragments which comments on ontology's centerpiece, being itself. Heidegger wants us to abandon ourselves and look inward to a sort of Platonic remembrance of what is most elemental, essential, and primary. In this way he believes we, the reader, might become prepared to find at least a glimpse of the incipient grounds of being itself, as it relates to humanity.
Part I. is essentially an examination of the concept of being, and the outline of this section is further subdivided into 3 divisions.
Part I., division I.: Here Heidegger makes the interesting distinction betweens actual beings and the state of being common to all actual beings. Everything that exists is a being of some kind or another, yet possesses being per se no more or less than one from the other. Therefore beings and being, Heidegger proposes, are distinct in this regard. He also delineates an interesting trope regarding the verb 'is,' in breathtaking Clintonian fashion, by examining it for content and showing us there really is none on the face of the matter. All particular beings may make equal use of the copula 'is,' rendering it no more than a link, an empty universal, the abstractest of all abstractions, and, being a generality, there finds its most efficacious application independent of its object. In this way, with 'is' as a marker for being, the concept of being itself becomes more and more tenuous, almost evaporating.
Part I., divivion II.: Since Part I., division I., has indicated 'is' as the linguistic device used to denote being, as being common to all beings and devoid of content, Heidegger seems to feel here that the apparent vacuousness of this verb conceals a surplus. Perhaps a surplus representing the sum of all beings, in that their commonality, their groundedness together in existence, is being itself. To me it seems an ever shifting tautology as to whether Heidegger's ontology has a specific content or not, the thought occuring perhaps, as more of a vacillation between everything and nothing at one and the same time, rather than some parlor trick contradiction as might appear at first glance. Here Heidegger becomes the metaphysician. Material essence, solidity, belongs to particular beings, not however, to being itself.
Part I., division III.: In this section Heidegger reiterates the anthropocentric necessity of at least some degree of idealism in terms of being's relation to living beings and humans in particular. This revalation may not help in trying to understand an already strained paradox, but it certainly wouldn't do to overlook this obvious caveat.
Part II. is the conclusion of the book, and here we are introduced briefly to the ancient Greek Anaximander and his thetic fragment which states, "...the source from which things come into existence is also the sink to which they return when their existence is finished, necessarily...and each is made right with respect to all others as determined by the unfolding of time..." Heidegger examines this fragment to the effect that since all particular beings constantly come from the source common to which they somehow go in the end, the being that all beings share in this regard is an infinite, permanence. Ergo and again, beings are temporal, being is not.
It all seems much ado about little, but as the title says, 'Basic Concepts' is the focus of attention here, in particular 'being' and what it may mean in reference to itself.
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