Four incorrect theses on reality - Empirical idealism (Berkeley) - Transcendental realism (from Plato to Meillassoux) - Empirical realism (Samuel Johnson kicks a stone) - Transcendental idealism (Kant) – Why the question of reality is the wrong question – Why Kant is wrong (about the subject, representation, and the priority of the present-at-hand – Heidegger’s existential deepening of Kant – The scandal of philosophy is expecting that reality requires proof – Being-in-the-world is prior to both proof and faith – Epistemology is a symptom of Dasein’s falling – Both realism and idealism are consistent with being-in-the-world and both wrong – The wrinkle in the fabric of Heidegger’s argument: the Real – The hard core to reality: physical nature, matter, the earth – A possible dualism of reality and the Real: doesn’t this split the phenomenon?

Bringing the whole thing together - Anxiety is way in in which the whole of Dasein is disclosed – Defining the whole as Care – The 12 steps of the Care structure - Articulated thrown projection – We are not simple - We are a hinge – We are a unified but multi-faceted stretch (future, past and present) – Temporality as the meaning of care – A stunning personal revelation about my anxiety – Why I do philosophy – Approaching Heidegger aquatically – Opening oneself to the tender indifference of the world – Anxiety as the mood of the novel (Crusoe) – Falling out of the homely – Party being - Time and tide – Being alone with others – Excursus on Terrence Malick – Anxiety, calm and courage – Anxiety reveals the Nothing – Darkness can help - The Christian background to anxiety (Kierkegaard) – Saint Paul and anxious waiting – Heidegger tells us a story and gives us a happy ending – Marrying Aristotle and Christianity within atheism.

Back to everyday life – This is not a philosophy of culture – Idle talking, gossiping, scribbling, updating – Curiosity, the delight in sight - Concupiscence, eye-lust - The horror of liveliness (Hedda Gabler) - Flirting and the phenomenology of the sexy – Ambiguity, the speed of life – Everything means something else – Being against one another – Falling is not bad – Tempting – Tranquilizing (cultural exoticism, Western Buddhism) – Alienating (self-deception) – Entangling (the triumph of the therapeutic) – Turbulence (groundless floating) – The structure of thrownness – Not a night view of Dasein, but day-time.

Interpretation as taking something as something prior to propositions – The hermeneutic circle – Virtuous and not vicious – Judgement is not the primary locus of truth – Cribbing Aristotle – Comparison with Wittgenstein’s “Tractatus” – Important nonsense and silence – Taking things hermeneutically – The distinction between discourse and language – Communication – Language is not inside the head, it is ecstatic – Dasein has to have clean ears – The voice of the friend – Hearing, hearkening, silence and reticence – Keeping quiet – Proposal for a reticence bar called Helsinki – The human being shows itself as a being that talks – non-human language – Excursus on the octopus.

The difficulty of stating the obvious – Not splitting the phenomenon – We are ourselves the clearing – The movement of disclosure and closing over as learning the rhythm of existence – The music of “Being and Time” – The four key concept clusters – State of mind, always already finding oneself there – Mood, Heidegger on the passions – Into this world we’re thrown – Dasein exists factically – Projection, Understanding, Potentiality for being, freedom – Discourse is the condition of possibility for the articulation of the clearing that is us – Logos – We are the being that talks – Falling as horizontal, not vertical, not Satanic – Falling at the world – Authenticity as a modified way in which everydayness is seized upon – Fear – Giant bears and my mother – Interpretation as the layout out of understanding – Meaning is not deep, but a question of surfaces – Being is not the rabbit in the hat – Learning to see the hat without wanting the rabbit.

We are defined by a ‘who’ not a ‘what’ – Dasein is the with – Everyone is the other and no one is himself – I am Nobody (Emily Dickinson) – Networked being – “They think me” (Rimbaud) – Displacing the Cartesian starting point for philosophy, the ‘I’ – Moments in the precipitation of the Self in “Being and Time” (Anxiety, Death, Conscience, Resoluteness, The People) – How others show up in the workshop of the world – Being alone – Caring for, leaping in and leaping ahead of the other – Considerateness and forbearance – Do we really understand others? (Levinas) – An encoded social psychology of modernity (Sloterdijk) – The dictatorship of the They – Every secret loses its force – How to become authentic.

What is wrong with Descartes’ picture of the world – Extension renders the world invisible - Phenomenology and the destruction of the modern world picture – Why is this book not called Being and Space? – Space as room and roomliness – The unavoidable character of spatial metaphors – Nearness, place and neighborhood – Art and space – The sacred, temple and templum – The near, clearing away and bringing things close – Churches, graves, radios, telephones – In Dasein, there is a collapsing of distance – Heidegger’s theory of social media – Against the metrical measurement of space – Freeing place and why architects love Heidegger – Fernando Pessoa and lessons in unlearning.

Making sense of Heidegger - Being is time and time is finite – We are a thrown open clearing – Hamlet’s question – Reawakening the taste for perplexity - Mineness – Authenticity – Average everydayness – Phenomenology – Dasein is Being-in-the-world – Ecstasy – Categories and existentials – Not seeing the world with philosopher’s spectacles – Facticity – Leaving the cabinet of consciousness – Having a fascination with the world, and not just staring at it.

What is the world and how does the world show up? – Avoiding all ideas of subjectivity – Against epistemology – There is no problem of perception – We are the worldhood of the world – Our inside is outside – Praxis not theory – Why nature and science do not describe the primary phenomenon of the world – Handiness and thrusting aside our interpretative tendencies – The pragmatics of stuff – The primacy of concern and environment – When the hammer breaks – Signs and Heidegger’s funny examples – Situation and the meaningfulness of the world – Wallace Stevens on the idea of order.