Occurrence Of "Sein"

"Sein"is the central theme of western philosophy. When we talk about "Sein", either the essence or the "God", we always handle it in the way of "Seiendes". Why did this happen? The answer is that we apprehend "Sein"in the horizon of intellectuality. By this way, "Sein"was regarded as a concept and an object of epistemology. After examining thoughts of western philosophy, especially thoughts of ancient Greece, Martin Heidegger alleged that the inquiry of "Sein"was just the concealment of it. In order to show the original question of "Sein", Martin Heidegger used means of phenomenology. "Sein"is the remainder of excluding all kinds of "Seiendes"by means of phenomenology. About the remainder, he named it "Nichtst". "Nichts"is not "nothing", which reveals occurrence of "Sein". From the abyss of "Nichtst", "Dasein", which is the mode of living in the world, apprehends "Sein"itself. Apprehending is not understanding in usual way, because "Sein"apprehended by "Dasein"in the horizon of "Time". With the help of "time", which opening horizons of apprehending, "Dasein"shows the meaning of "Sein"via its living in the world. Following this opinion, "Time"is the horizon of "Sein", and "Dasein"is the chain between them. We could say that renewing of question of "Time"and original creation of "Dasein"just work for the question of "Sein". "Sein"constructs a question before "Dasein", "Dasein"apprehends "Sein"in the horizons of "Time", which constitutes the occurrence of "Sein".