This project’s main goal is to assess Heidegger’s concept of being and other connected questions critically. Being has always been a fascinating topic that has enthralled thinkers over the centuries. Philosophers have attempted to give it their own interpretation based on how they have conceived it throughout history. In response to the dilemma of being, Heidegger came up with a broadly acceptable interpretation of what he considers to be being. Whether or not he was successful would be a topic covered in this study.




Ontology, or the study of Being, lies at the heart of metaphysics. Ontology is derived from the Greek term ‘On’ (plural ‘onta’), which is the present participle of the verb ‘einai’, which means ‘to be.’ Kenny (2010), p. 160.

Parmenides, the creator of ontology, defined it by putting the definite article “to” in front of the participle “on.” ‘To on,’ literally ‘the being,’ on the living model, means: Everything that is. According to Kenny (2010:160), it is usual to translate the term into English as (Being) with a capital letter. The English term ‘being,’ without a capital, has two philosophical meanings or uses, one corresponding to the Greek participle and the other to the Greek infinitive. Using the participle, we can state that a being exists.

For Parmenides, “being is and non-being is not,” Heraclitus, “being is becoming,” and Plato, “being exists in the world of transcendent form.” It is the study of anything that is, whether material or ethereal, according to Aristotle. It alludes to everything that exists and their ultimate support for Thomas Aquinas (ultimate principle). Being, according to some current thinkers, is an abstract concept that refers to nothing concrete. It is also crucial to emphasize that the entire metaphysical path is one of attempting to comprehend existence, and that Heidegger, the great German philosopher, is not left out of this endeavor.

The problem that Heidegger seeks to solve is the problem of Being, not the problem of man. He is adamant that it is important to do so.

Do we have an answer to the question of what we mean by the word ‘being’ in our own time? Not in the least! So it’s only right that we ask a new inquiry about what it means to be…

In the following book, we will attempt to answer the question of what it means to be human, and we will do so appropriately (Heidegger: 1962: 80).


Martin Heidegger joined the metaphysical world with the goal of fixing what he refers to as “western philosophy’s ontological error.” On historical reflection, however, Ireogbu (1995:214) claims that Heidegger asserts:


Something has gone wrong with metaphysics along its historical path. In terms of the basic object of its occupation: Being, it has gone astray.

However, metaphysics lost sight of the most essential subject of its investigation in the process. The different stages of being’s “Sein, “Ens,” Being,” or “To be.” The distinction between Being and Beings, often known as “Ontological difference,” is the forgotten Being here.

Heidegger believed that the fundamental ontological question of Being had been ignored, thus he embarked on a reformation of being. He began by addressing the most fundamental ontological questions.


What does it mean to be? Why is there something instead of nothing? Heidegger (1962, p. 88) We’ll find out if Heidegger was successful in his search as we go forward with this effort. As a result, this research is a critical attempt to examine the “onto-logos” of Being while also correcting the errors.


One thing to keep in mind is that Being is veiled, which makes proper difocation extremely difficult.

The first difficulty we’ll face is expressing the nature of something that is obscured or hidden. According to Heidegger, this leads to the forgetfulness of being a part of reality. The second issue concerns Heidegger’s effort to derive the concept of Being from Dasien (Man). In terms of metaphysics, the concept of Being comes before the concept of man. Attempting to derive the concept of Being from that of man becomes problematic. In fact, the concept of man is always predicated on a specific notion of Being. It is the horse that should be praised.


Heidegger slammed his predecessors, accusing them of forgetting about Being. Our goal is to examine the causes for Heidegger’s claim and then determine if he was successful in positively recreating Being.

Furthermore, the concept of Being has proven to be enigmatic and difficult to grasp. Much like the history of philosophy is littered with poor answers that need to be requested, so is the history of philosophy. What does it mean to be? Given fresh conditions, it’s still a question that needs to be rephrased every now and then in new terminologies. As a result, it is our desire to re-examine and re-evaluate ancient questions in light of current events. The modern experience appears to be based on tangible difficulties and dilemmas rather than abstract concepts such as Being and non-Being.


This project’s significance, relevance, and importance cannot be overstated. “Being” is the primum notum (first to be known) and per se notum (most self-evident) “reality of the human mind,” according to Ireogbu (1995: 60). Heidegger made an incalculable contribution to the study of Being. His insightful examination of ‘Dasien’ is enlightening.

“Why is there anything instead of nothing,” he posed as a question. Is this one of the most pressing issues confronting man in the modern era? A world where Being is ignored is not a world worth living in. It’s difficult to ignore it since Being speaks for itself.


The scope of this paper should be limited to a critical examination of Heidegger’s concept of Being. The methodology of the study is divided into four (4) chapters.

The first chapter of the book is about scientific technique. The historicity of Heidegger is examined in Chapter Two (2). Heidegger’s idea of Being is examined in Chapter Three (3). The final chapter, chapter four (4), concentrates on the advantages and demerits of Heidegger’s works, among other things.


In this thesis, we will essentially combine two methodologies. The first is the analytical approach, which allows us to reflect in a systematic, coherent, consistent, logical, and other manner. If Being is veiled, the only way to reveal its hiddenness is to analyze it.

Second, we’re going to use the crucial method. This second way will allow us to assess the notion of Being’s strengths and weaknesses.

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