Editing Being and Time (section)

==Methodologies==
===Phenomenology===
{{See also|Phenomenology (philosophy)|l1=Phenomenology}}
Heidegger's mentor [[Edmund Husserl]] developed a method of analysis called "[[phenomenological reduction]]" or "bracketing," that emphasized primordial experience as its key element. Husserl used this method to define the structures of consciousness and show how they are directed at both real and ideal objects within the world.<ref>On the ''Logical Investigations'', see
{{Citation
|editor-last= Zahavi
|editor-first= Dan
|editor-link=Dan Zahavi
|editor2-last=Stjernfelt
|editor2-first= Frederik
|editor2-link=Frederik Stjernfelt
 |title= One Hundred Years of Phenomenology (Husserl's Logical Investigations Revisited)
|place= Dordrecht / Boston / London
 |publisher= Kluwer
 |year=2002
}}; and
{{Citation
|editor-last= Mohanty
|editor-first= Jitendra Nath
|editor-link=Jitendra Nath Mohanty
 |title= Readings on Edmund Husserl's Logical Investigations
|place= Den Haag
 |publisher= Nijhoff
 |year=1977
}}
</ref>

''Being and Time'' employs this method but purportedly modifies Husserl's subjectivist tendencies. Whereas Husserl conceived humans as constituted by consciousness, Heidegger countered that consciousness is peripheral to [[Dasein]], which cannot be reduced to consciousness. Consciousness is thus an "effect" rather than a determinant of existence. By shifting the priority from consciousness (psychology) to existence (ontology), Heidegger altered the subsequent direction of phenomenology.

But ''Being and Time'' misrepresented its phenomenology as a departure from methods established earlier by Husserl, according to [[Daniel O. Dahlstrom]].<ref>Daniel O. Dahlstrom, "Heidegger's Critique of Husserl", in Theodore Kisiel & John van Buren (eds.), ''Reading Heidegger from the Start: Essays in His Earliest Thought'' (Albany: SUNY Press, 1994), p. 244.</ref> In this vein, Robert J. Dostal asserts that "if we do not see how much it is the case that Husserlian phenomenology provides the framework for Heidegger's approach," then it's impossible to exactly understand ''Being and Time''.<ref>Robert J. Dostal, "Time and Phenomenology in Husserl and Heidegger", in Charles Guignon (ed.), ''The Cambridge Companion to Heidegger'' (Cambridge & New York: Cambridge University Press, 1993), p. 142.</ref>

On publication in 1927, ''Being and Time'' bore a dedication to Husserl, who beginning a decade earlier, championed Heidegger's work, and helped him secure the retiring Husserl's chair in Philosophy at the [[University of Freiburg]] in 1928.<ref>[https://books.google.com/books?id=f3l7S-ZTK4YC&pg=PA120 Seyla Benhabib, ''The Reluctant Modernism Of Hannah Arendt''] (Rowman and Littlefield, 2003, p. 120.)</ref><ref>{{Cite news|url=https://www.essayempire.com/examples/criminal-justice/martin-heidegger-essay/|title=Martin Heidegger Essay ⋆ Criminal Justice Essay Examples ⋆ EssayEmpire|date=2017-05-29|work=EssayEmpire|access-date=2018-01-23|language=en-US}}</ref> Because Husserl was Jewish, in 1941 Heidegger, then a member of the [[Nazi Party]], agreed to remove the dedication from ''Being and Time'' (restored in 1953 edition).<ref>[[Rüdiger Safranski]], ''[[Martin Heidegger: Between Good and Evil]]'' (Cambridge, Mass., & London: Harvard University Press, 1998), pp. 253–258.</ref>{{rp|253–258}}

===Hermeneutics===
{{See also|Hermeneutics#Heidegger (1889–1976)}}
''Being and Time'' employed the "[[hermeneutic circle]]" as a method of analysis or structure for ideas. According to Susann M. Laverty (2003), Heidegger's circle moves from the parts of experience to the whole of experience and back and forth again and again to increase the depth of engagement and understanding. Laverty writes ([[:no:Steinar Kvale|Kvale]] 1996), "This spiraling through a hermeneutic circle ends when one has reached a place of sensible meaning, free of inner contradictions, for the moment."<ref>{{Cite journal|doi = 10.1177/160940690300200303|title = Hermeneutic Phenomenology and Phenomenology: A Comparison of Historical and Methodological Considerations|year = 2003|last1 = Laverty|first1 = Susann M.|journal = International Journal of Qualitative Methods|volume = 2|issue = 3|pages = 21–35|s2cid = 145728698|doi-access = free}}</ref>

The hermeneutic circle and certain theories concerning history in ''Being and Time'' are acknowledged within the text to rely on the writings of [[Wilhelm Dilthey#Hermeneutics|Wilhelm Dilthey]].<ref>{{cite journal |last=Scharff |first=Robert C. |date=January 1997 |title=Heidegger's "Appropriation" of Dilthey before Being and Time. |url=https://muse.jhu.edu/article/225780/pdf |journal=Journal of the History of Philosophy |volume=35 |issue=1 |pages=105–128 |doi= 10.1353/hph.1997.0021 |access-date=September 19, 2020 |publisher= Johns Hopkins University Press |s2cid=96473379 |quote= In a word, I think the record shows that the Dilthey appropriation taught the young Heidegger ''how to philosophize''.[127]|url-access=subscription }}</ref> The technique was later employed in the writings of [[Jürgen Habermas]], per "Influence and reception" below.

===Destructuring===
{{See also|Deconstruction}}
In ''Being and Time'' Heidegger briefly refutes the philosophy of [[René Descartes]] (in an exercise he called "destructuring"), but the second volume, intended as a ''[[Destruktion]]'' of Western philosophy, was never written. Heidegger sought to explain how theoretical knowledge came to be seen, incorrectly in his view, as fundamental to being. This explanation takes the form of a destructuring (''Destruktion'') of the philosophical tradition, an interpretative strategy that reveals the fundamental experience of being hidden within the theoretical attitude of the [[metaphysics of presence]].<ref>Diefenbach, K., [[Sara R. Farris|Farris, S. R.]], Kirn, G., & Thomas, P., eds., ''Encountering Althusser: Politics and Materialism in Contemporary Radical Thought'' (New York: Bloomsbury, 2013), [https://books.google.com/books?id=UYPFAgAAQBAJ&pg=PA11&redir_esc=y#v=onepage&q&f=false pp. 11–13].</ref>{{rp|11–13}}

In later works, while becoming less systematic and more obscure than in ''Being and Time'', Heidegger turns to the exegesis of historical texts, especially those of Presocratic philosophers, but also of Aristotle, Kant, [[Georg Wilhelm Friedrich Hegel|Hegel]], [[Plato]], [[Friedrich Nietzsche|Nietzsche]], and [[Friedrich Hölderlin|Hölderlin]], among others.<ref>[[Włodzimierz Julian Korab-Karpowicz|Korab-Karpowicz, W. J.]], ''The Presocratics in the Thought of Martin Heidegger'' ([[Frankfurt|Frankfurt am Main]]: [[Peter Lang (publisher)|Peter Lang Edition]], 2017), [https://books.google.com/books?id=1_S-DgAAQBAJ&pg=PA24&redir_esc=y#v=onepage&q&f=false p. 24].</ref>{{rp|24}}