‘Dasein’ is Heidegger’s way of referring both to the human being and to the type of being that humans have. It comes from the verb dasein, which means ‘to exist’ or ‘to be there, to be here’. The noun Dasein is used by other philosophers, by Kant for example, for the existence of any entity. But Heidegger restricts it to human beings. He also stresses the root meaning of the noun, namely ‘being there’ or ‘being here’. Da in ordinary German is appropriately translated sometimes as ‘there’ and sometimes as ‘here’, depending on the context. (Heidegger occasionally suggests that while ‘here’ (hier) is where I, the speaker, am, and ‘there’ (dort) is where he or she, the person spoken about, is, da is where you, the addressee of my remarks, are (xx. 343). But he does not usually think of Dasein as you rather than I) The word sein means ‘to be’ and, as a noun (Sein), ‘being’ in the abstract sense. Sometimes, but not always, Heidegger hyphenates the word, ‘Da-sein’, to stress the sense of ‘being (t)here’.
Dasein violates Aristotle’s ontology in two respects. First, it is not a substance with an essential nature and with properties or ‘accidents’. Second, Dasein’s potentiality or possibility is prior to its actuality: Dasein is not a definite actual thing, but the possibility of various ways of being.
Dasein, as Heidegger describes it, essentially requires a body of a certain sort, and is not a soul or ego that might conceivably exist in a disembodied state or in a body quite different from the typical human body. Dasein, its nature and capacities – the software, as it were – is intimately intertwined with its hardware, the body. Nevertheless the software is for Heidegger primary and the hardware secondary.引自 Why ‘Dasein’?
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