Being (n.) is, along with truth, a thing without a fixed nature readily accessible to us. We give different accounts of both at different times, and what they are at any given time depends in part on our questions and answers about them.
Being (n.) is always the being of some entity or another. Therefore, in our investigation of the meaning of being, we should first bring forward entities in themselves and discover their being.
Being (n.) is always the being of some entity, being is not itself some kind of higher-order being waiting to be discovered.
A Being (n.) is an entity that exists independently of our experience, but 'being' 'is' only in the understanding of that entity to whose being belongs such a thing as understanding of being. If there were no 'dasein' there would be no being, but there would be beings.
A Being (n.) is anything at all that has existence of some sort.
Being (n.) is different for different sorts of things. To hope the Smiths are from Manchester is different than to desire, or fear, or remember that they are from Manchester.
Being (n.) is finite in that it requires other things to reveal itself in a civilization, amounting to an always necessarily partial revelation, and a revelation within the context of a civilization that has a beginning and an end.
Being (n.) is intimately related to language. Language is the 'house of being' so being is linked to particular peoples through language.
Being (n.) is neither a thing nor a genus so it cannot be defined according to logic, whose job is to set out the rules that govern the categorisation of phenomena and concepts.
Being (n.) is neither substance or process but the style of life manifest in the way everyday practices are coordinated. In heideggerian terms, it 'is that on the basis of which beings are already understood'.
Being (n.) is no entity, no thing and no thingly property. It is contrasted with becoming, appearance, thinking and values, but being, incorporates like so parasite whatever is supposed to contrast with it. Becoming, appearance, thinking and value all of these 'are'.
Being (n.) is not an empty abstraction but something in which all of us are immersed up to our necks, and indeed over our heads.
Being (n.) is not an entity, so we cannot apply to being the concept of definition as presented in traditional logic. The indefinability of being does not eliminate the question of its meaning... it demands that we look that question in the face.
Being (n.) is not dependent on man. It creates man as its abode.
Being (n.) is not substance, nor process. It is that on the basis of which beings are already understood.
Being (n.) is only accessible to us via our every day existence's understanding of being, which in turn, requires an understanding of our everyday existence.
Being (n.) is only in the understanding of the beings whose being involves such a thing as understanding of being. Being can therefore be uncomprehended but it is always to some extent understood.
Being (n.) is peculiar not in anything by having the character of being. Rather that which is peculiar to being shows itself in the it-gives and in the act of giving as a kind of sending.
Being (n.) is simply the-intelligibility-that-makes-entities-accessible. It not some super entity or general property of all entities. This intelligibility depends upon the style of each particular cultural epoch.
Being's (n.) every part is never truly isolate from it taken as a whole, and is in fact a reflection of that whole.