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Heidegger asserts that one is not properly in touch with the 'Mystery of Being', the mystery of what Heidegger would term ''das Sein'', or Being with a capital B. Much of his time is devoted to trying to wake us up to the strangeness of living on this tiny planet in a [[Fermi's Paradox|seemingly uninhabited, silent universe]].<ref name=book/>

Heidegger asserts that one is not properly in touch with the 'Mystery of Being', the mystery of what Heidegger would term ''das Sein'', or Being with a capital B. Much of his time is devoted to trying to wake us up to the strangeness of living on this tiny planet in a [[Fermi's Paradox|seemingly uninhabited, silent universe]].<ref name=book/>

{{cquote|''Many of Heidegger's translators capitalise the word ‘Being’ (Sein) to mark what, in the Basic Problems of Phenomenology, Heidegger will later call the ontological difference, the crucial distinction between Being and beings (entities). The question of the meaning of Being is concerned with what it is that makes beings intelligible as beings, and whatever that factor (Being) is, it is seemingly not itself simply another being among beings. Unfortunately the capitalisation of ‘Being’ also has the disadvantage of suggesting that Being is, as Sheehan (2001) puts it, an ethereal metaphysical something that lies beyond entities, what he calls ‘Big Being’. But to think of Being in this way would be to commit the very mistake that the capitalisation is supposed to help us avoid. For while Being is always the Being of some entity, Being is not itself some kind of higher-order being waiting to be discovered. As long as we remain alert to this worry, we can follow the otherwise helpful path of capitalisation.''|||[https://plato.stanford.edu/entries/heidegger/#Que Some really smart guy]}}

{{cquote|''Many of Heidegger's translators capitalise the word ‘Being’ (Sein) to mark what, in the Basic Problems of Phenomenology, Heidegger will later call the ontological difference, the crucial distinction between Being and beings (entities). The question of the meaning of Being is concerned with what it is that makes beings intelligible as beings, and whatever that factor (Being) is, it is seemingly not itself simply another being among beings. Unfortunately the capitalisation of ‘Being’ also has the disadvantage of suggesting that Being is, as Sheehan (2001) puts it, an ethereal metaphysical something that lies beyond entities, what he calls ‘Big Being’. But to think of Being in this way would be to commit the very mistake that the capitalisation is supposed to help us avoid. For while Being is always the Being of some entity, Being is not itself some kind of higher-order being waiting to be discovered. As long as we remain alert to this worry, we can follow the otherwise helpful path of capitalisation.''|||[https://plato.stanford.edu/entries/heidegger/#Que Michael Wheeler]}}

{{cquote|''The question of Being aims… at ascertaining the ''a priori'' conditions not only for the possibility of the sciences which examine beings as beings of such and such a type, and, in doing so, already operate with an understanding of Being, but also for the possibility of those ontologies themselves which are prior to the ontical sciences and which provide their foundations. Basically, all ontology, no matter how rich and firmly compacted a system of categories it has at its disposal, remains blind and perverted from its ownmost aim, if it has not first adequately clarified the meaning of Being, and conceived this clarification as its fundamental task.''|||[http://www.naturalthinker.net/trl/texts/Heidegger,Martin/Heidegger,%20Martin%20-%20Being%20and%20Time/Being%20and%20Time.pdf Sein und Zeit, page 11]}}

{{cquote|''The question of Being aims… at ascertaining the ''a priori'' conditions not only for the possibility of the sciences which examine beings as beings of such and such a type, and, in doing so, already operate with an understanding of Being, but also for the possibility of those ontologies themselves which are prior to the ontical sciences and which provide their foundations. Basically, all ontology, no matter how rich and firmly compacted a system of categories it has at its disposal, remains blind and perverted from its ownmost aim, if it has not first adequately clarified the meaning of Being, and conceived this clarification as its fundamental task.''|||[http://www.naturalthinker.net/trl/texts/Heidegger,Martin/Heidegger,%20Martin%20-%20Being%20and%20Time/Being%20and%20Time.pdf Sein und Zeit, page 11]}}