【请求校对】海德格尔简述

机翻，哲学水平不太足以支撑进一步翻译，求大神校对。

https://www.bilibili.com/video/BV1HW4y1W7PN/?vd_source=9448a4535fa43cb616423b8819763be7

Heidegger

1. The most fundamental philosophical question is: "Why does anything exist at all?"

Other ways to phrase the question are: "What are the conditions of existence?", "What does it mean to exist at all?", "What does it mean to 'be' something?". The study of this question Heidegger sometimes terms "existential ontology", where "ontology" means "the study of how something exists"; therefore, "existential ontology" means "the study of how existence itself exists".

Heidegger argues, rather straightforwardly, that this ought to be the most fundamental question because it presupposes everything else we could possible talk about, insofar as everything we could possible talk about is an existing thing; that is, exists within the set of existing things. This is obviously an excruciatingly difficult subject to articulate, especially because the majority of western philosophy has completely neglected the issue, forcing Heidegger to contort himself oddly and invent new words and language to investigate the issue. 

Heidegger is willing to do this, however, because he recognized that any attempt to become conscious of one truth necessarily makes other aspects of truth obscure, just as a camera lens can only bring into focus one layer of an image at a time, while necessarily blurring all the others. For example, an explanation of one's motivations in terms of Jungian Typology necessarily leaves unclear those parts of the motivation that Typology cannot talk about. By revealing one thing and emphasizing its importance, one necessarily conceals and devalues another. This is especially evident in language, and Heidegger resigns himself to the fact that by inquiring into existential ontology he necessarily makes a lot of things we're used to seeing clearly quite the opposite of that.

This leads directly into the next point:

2. The answer to the question is: "Because we bring things into our present view."

For Heidegger, the reason things exist, as far as human beings can or reasonably should be concerned, is simply because we perceive them to be. Heidegger is thus a highly psychological and existential philosopher, regarding the perceiving subject as the center of everything. Things can only exist from our point of view, and whatever existence they have apart from us is utterly irrelevant, and even nonsensical to mention. Things are, and are the way they are, because that is how we represent them to ourselves, and things change in their nature for us depending on the point of view from which we view them, and which traits we emphasize in them at a given point. 

And that last sentence leads directly into Heidegger's further point, that the most fundamental condition of a thing's existence for us is time. In other words, in order for a thing to exist for us, in order for us to bring it out of concealment and into existence for our subject, we are making it present to us by bringing it into our view in the present moment. That is, as I had just said: we emphasize certain traits or aspects of reality to ourselves at a given point in time. Truth is revealed and concealed to us because we can only view one thing at a time. Hence, the title of Heidegger's magnum opus: Being and Time -- because for Heidegger, being only occurs in terms of time.

3. To be human is to retain in present view one's identity as a truth-revealing subject.

In other words, when one is not just aware of objects, but adds to this the awareness of one's own subject as the means by which these objects have their being, and even the means by which one's own subject has being for oneself -- in short, when one focuses their camera lens on themselves, placing themselves into focus through the mirror of existential ontology, revealing themselves and concealing all else, and thus understand that the reason anything exists is because they themselves exist as a perceiving subject -- that is when one is authentically human. Inasmuch as the true nature of being is being present in time for one's own subject, then to be human is to present oneself to oneself as a being who does just this (not unlike a television screen displaying a live feed of itself). One becomes ontologically aware of one's own pure existence, and with that, the immense capacity and responsibility one has towards oneself as the revealer/concealer of their own world. 

This awareness is brought about by the awareness of one's own mortality, i.e. inevitable death. For this is what awakens us to the nature of time: suddenly there is a reference point, an end, towards which every other moment of existence or presence is counting down. The contrast of death (nonexistence) brings the nature of one's own existence into sharp relief. One is thus placed in a position already described by Kierkegaard as "anxiety" or "angst": one suddenly realizes that there is an infinitude of concealed things one might experience, but only a finitude of moments in which to reveal them. We all in some way or other flee from this revealing of our own nature by revealing other objects instead. Heidegger calls this "being-in-the-world", the opposite of authenticity, where one's subject is concealed by the continual revelation of objects. One loses oneself in the dance of external necessity, and refuses to face the fact that they are responsible for themselves, not anyone or anything else.

However, if one faces and overcomes this angst, one becomes resolved to make the most of oneself as a perceiving subject, by remaining open to the infinitude of possible views that might reveal themselves, instead of willingly concealing them through dogmatic focus on one comfortable view. One embraces their alienation from everything as part and parcel of being human, of being a being-perceiving being. In a sense, Heidegger concludes along with Socrates that "the unexamined life is not worth living."

To help people take ownership of their lives by remaining open to new views of the world is Heidegger's philosophy in a nutshell.

海德格尔

1. 最基本的哲学问题是："为什么任何东西都会存在？"

这个问题的其他表述方式有： "存在的条件是什么？"，"存在到底意味着什么？"，"'是'什么东西意味着什么？"。对这个问题的研究，海德格尔有时称之为 "存在本体论"，其中 "本体论 "是指 "对某物如何存在的研究"；因此，"存在本体论 "意味着 "对存在本身如何存在的研究"。

海德格尔相当直截了当地认为，这应该是最基本的问题，因为它以我们可能谈论的其他一切为前提，只要我们可能谈论的一切是一个存在的事物；也就是说，存在于现有事物的集合之中。这显然是一个极难阐述的话题，尤其是因为大多数西方哲学完全忽视了这个问题，迫使海德格尔古怪地扭曲自己，发明新的词汇和语言来研究这个问题。

然而，海德格尔愿意这样做，因为他认识到，任何试图意识到一种真理的尝试都必然使真理的其他方面变得模糊不清，就像照相机镜头每次只能使图像的某一层成为焦点，而必然使所有其他方面模糊不清。例如，用荣格类型学来解释一个人的动机，必然使类型学无法谈论的那些动机部分变得不清楚。通过揭示一件事并强调其重要性，人们必然会掩盖和贬低另一件事。这在语言中尤其明显，海德格尔认命了，通过探究存在本体论，他必然使很多我们习惯于看清楚的东西变得恰恰相反。

这直接导致了下一个观点。

2. 这个问题的答案是："因为我们把事物带入我们现在的视野"。

对海德格尔来说，就人类能够或合理地应该关注的事物而言，事物存在的原因仅仅是因为我们感知到它们的存在。因此，海德格尔是一个高度心理学和存在主义的哲学家，把感知主体视为一切的中心。事物只能从我们的角度存在，无论它们在我们之外有什么存在，都是完全不相干的，甚至是毫无意义的提法。事物是这样的，也是这样的，因为那是我们对自己的表述，而事物的性质对我们来说是变化的，这取决于我们从哪个角度看它们，以及我们在某一点上强调了它们的哪些特征。

最后一句话直接引出了海德格尔的进一步观点，即一个事物对我们来说存在的最基本条件是时间。换句话说，为了让一个事物为我们而存在，为了让我们把它从隐藏中带出来并为我们的主体而存在，我们通过把它带到我们的视野中的当下而使它呈现出来。也就是说，正如我刚才所说：我们在某个特定的时间点向自己强调了现实的某些特征或方面。真理对我们来说是显露和隐藏的，因为我们在同一时间只能观看一件事。因此，海德格尔的巨著的标题是：存在与时间--因为对海德格尔来说，存在只发生在时间方面。

3. 3.做人就是在当下的视野中保留自己作为揭示真理的主体的身份。

换句话说，当一个人不只是意识到对象，而是在此基础上增加了对自己主体的意识，即这些对象拥有其存在的手段，甚至是自己的主体为自己拥有存在的手段--简而言之，当一个人将其相机镜头对准自己，通过存在论的镜子将自己置于焦点之中，揭示自己并掩盖其他一切，从而理解任何东西之所以存在，是因为他们自己作为一个感知主体而存在--这时人才是真正的人类。只要存在的真正性质是为自己的主体及时存在，那么做人就是把自己作为一个存在呈现给自己，而这个存在就是这样做的（与电视屏幕显示自己的实时画面不一样）。一个人在本体论上意识到自己的纯粹存在，并由此意识到自己作为自己世界的揭示者/遮蔽者对自己所具有的巨大能力和责任。

这种意识是由对自己的死亡率，即不可避免的死亡的意识带来的。因为这是唤醒我们对时间本质的认识：突然有了一个参考点，一个终点，每一个其他的存在或存在的时刻都在向这个终点倒数。死亡（不存在）的对比使人对自己的存在的性质产生了强烈的认识。因此，人们被置于克尔凯郭尔已经描述为 "焦虑 "或 "苦恼 "的位置：人们突然意识到，有无穷无尽的隐藏的东西可以让人体验，但只有有限的时刻可以揭示它们。我们都以某种方式逃避这种对我们自己本性的揭示，而去揭示其他对象。海德格尔称这为 "存在于世界"，与真实性相反，在那里，一个人的主体被对象的不断揭示所掩盖。一个人在外部必然性的舞蹈中失去了自我，拒绝面对这样一个事实：他们要对自己负责，而不是对任何人或任何东西负责。

然而，如果一个人面对并克服了这种焦虑，他就会决心最大限度地发挥自己作为一个感知主体的作用，对可能显露出来的无穷无尽的观点保持开放，而不是通过教条式地专注于一个舒适的观点而甘愿掩盖它们。人们接受他们与一切事物的疏离，作为作为人类的一部分，作为一个感知的存在者。在某种意义上，海德格尔与苏格拉底一起得出结论："未经审视的生活是不值得过的"。

通过对世界的新观点保持开放，帮助人们掌握自己的生活，这就是海德格尔的哲学，简而言之。