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It was meant to have two parts, each of which was supposed to be divided into three divisions.What we have published under the title of are the first two divisions of (the intended) part one.Indeed, Heidegger himself characterized it not as a turn in his own thinking (or at least in his thinking alone) but as a turn in Being.As he later put it in a preface he wrote to Richardson's ground-breaking text on his work (Richardson 1963), the “ is at work within the issue [that is named by the titles ‘Being and Time’/‘Time and Being.’]…In 1915 Husserl took up a post at Freiburg and in 1919 Heidegger became his assistant.Heidegger spent a period (of reputedly brilliant) teaching at the University of Marburg (1923–1928), but then returned to Freiburg to take up the chair vacated by Husserl on his retirement.
Martin Heidegger was born in Messkirch, Germany, on September 26, 1889.Messkirch was then a quiet, conservative, religious rural town, and as such was a formative influence on Heidegger and his philosophical thought. In 1917 he married Elfride Petri, with whom he had two sons (Jörg and Hermann) and from whom he never parted (although his affair with the philosopher Hannah Arendt, his student at Marburg in the 1920s, is well-known).In 1909 he spent two weeks in the Jesuit order before leaving (probably on health grounds) to study theology at the University of Freiburg. Heidegger's philosophical development began when he read Brentano and Aristotle, plus the latter's medieval scholastic interpreters.Heidegger's response, in effect, is to suggest that although Aristotle is on the right track, he has misconceived the deep structure of taking-as.
For Heidegger, taking-as is grounded not in multiple modes of presence, but rather in a more fundamental temporal unity (remember, it's Being time, more on this later) that characterizes Being-in-the-world (care).
The reasons for this incompleteness will be explored later in this article.