 Being and Time is a long and complex book. The reader is immediately struck by what Mulhall (2005, viii) calls the “tortured intensity of [Heidegger's] prose”, although if the text is read in its original German it is possible to hear the vast number of what appear to be neologisms as attempts to reanimate the German language. According to this latter gloss, the linguistic constructions concerned—which involve hyphenations, unusual prefixes and uncommon suffixes—reveal the hidden meanings and resonances of ordinary talk. In any case, for many readers, the initially strange and difficult language of Being and Time is fully vindicated by the realization that Heidegger is struggling to say things for which our conventional terms and linguistic constructions are ultimately inadequate. Indeed, for some thinkers who have toiled in its wake, Heidegger's language becomes the language of philosophy (although for an alternative and critical view of the language of Being and Time, see Adorno 1964/2002). Viewed from the perspective of Heidegger's own intentions, the work is incomplete. It was meant to have two parts, each of which was supposed to be divided into three divisions. What we have published under the title of Being and Time are the first two divisions of (the intended) part one. The reasons for this incompleteness will be explored later in this article. 