“Do we in our time have an answer to the question of what we really mean by the word ‘being’? Not at all. Hence we must raise anew the question of the meaning of being.” Thus begins Heidegger’s Being and Time — the book which tries to rekindle the fire of philosophy for our desolate age. We shall attempt the same. For the gigantic battle for the meaning of being is raging once more. 

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“Higher than actuality stands possibility.” — Martin Heidegger  

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It is as striking as telling that Heidegger’s Being and Time has been misread since its first publication up until today as some sort of “existentialism” or “anthropological phenomenology”. Yet, the question of BT is purely and simply for the possibility of being as such. How is it that being is? How is it that the human being has a connection to being and is addressed by it? Hence, in this course we shall address precisely these questions in light of ecstatic temporality. In this course we will do justice to this great work and the fact that it constitutes explicitly a necessary repetition of the question of being. Why is this necessary? Simply put, because the ontology on which our entire scientific world is built upon, is misguided — and we are today reaping the catastrophic results. Hence, it is time for a new fundamental ontology, one that appreciates our interwovenness with the world, what Heidegger called “being-in-the-world” and our human finitude. Rather than trying to control nature and the planet and humans scientifically. In order to achieve this we must find out who the human being really is: Dasein.