Abstract

Heidegger in this discussion, "and there is time", the description of how to achieve this Ming really exist. I first noted that there is not this really is an existential concept, regardless of value is also not a concept, as opposed to existential Heidegger, nor that his philosophy is value regardless. Heidegger's point of view is dominant from the opening description of the real presence, which is to say, he believed that only in the real existence, in order to open the memory some sense, to complete his "there and the time" ontology work . Then I re-description that hinder achievement of the factors that really exist, that they are the dominant structure of the error because the use of open-form "chat" , "curiosity" and the "ambiguity" three the phenomenon. Heidegger believes that these three phenomena constitute one of the Shen淪, there is this misunderstanding of the meaning. Then I have to description, one can achieve the real conditions of existence, they are "adverse to know", "death" and "decision." According to Heidegger, people want to listen to the call of Leung know in order to resist the temptation Shen淪, there to turn to their own. He found that there is in his death, and death as if he's there In order to open a whole, so that he can not reach his shield there. In his whole, people understand that he must stick to their decision to open the dominant, in order to really understand this there is his, so that when people stick to their decision to open in dominant, he achieved his authentic there. This essay tries to illustrate the characteristics of actions implied in the authentic and inauthentic existence in Heidegger's Being and Time. I first point out that the Heideggerian concept of action is defined in terms of its accomplishment. Accordingly authentic existence and inauthentic existence are accomplished by different kinds of action. In the first part of this essay I indicate that in Heidegger the Being of human beings is defined as understanding of Being. This will lead to the concepts of authentic and inauthentic existence. Secondly, I show the characteristics of actions in inauthentic existence by an analysis of the "everydayness" in Being and Time. The third part of this essay analyzes the actions of authentic existence: conscience, death, and resoluteness. Finally I conclude that action is both theoretical and practical in Heidegger's philosophy.