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In the fundamental ontology, "being in" is one of the main focuses of Heidegger's words. This word takes meaning with its complement, the world. Martin Heidegger, a German philosopher and phenomenologist, begins the analysis of the meaning of dwelling in his advanced thought of everydayness being-in-the-world and he links it with other concepts in his later treatises. In this article, the author shows the meaning of dwelling from Heidegger's point of view and how it can happen in the age of the world picture, using a library method and in a descriptive-analytical way. By studying Heidegger's works, we can conclude that from the general concept of dwelling, Being aspects and nothingness aspects can be understood, which can be generalized to the concepts of being-in-a-space and being-in-Da. The first syllable, which means being dwelling, has the ability to face " Being ", and the second syllable, which is nothingness dwelling, although it is elusive and does not come into contact, it is "Da" and seeks " nothingness ". This latter aspects of dwelling can be called.

In this article, we are trying to deal with the characteristics of Dasein in Heidegger's book Being and Time in a specific and concrete way. In his book, Heidegger wants to show how man accesses Being / Sein. First, he raises the question of being and then says that everything is in the circle of being and asks himself, from which entity should we begin to know being? His answer is to start the knowledge of existence from the existence that questions existence. He calls that Dasein. The reason why Heidegger chose the term “Dasein” instead of man is to save man from the narrowness of previous definitions of man (such as Aristotle's rational animal or Cartesian thinking substance, etc.). He examines his intrinsic and real characteristics, such as sense of situation and understanding, i.e., finding new possibilities; language, which according to Heidegger is the house of being; and also refers to ability and unpredictability. He emphasizes that man as a subject does not have an unchangeable and fixed nature. Each Dasein is personally an incident that temporalizes itself according to the future. Dasein is not pre-determined by nature. He is a historical Dasein who identifies himself with his own self (mienneté) and explains his every behavior to the future. No matter what state a person reaches, he can still appear in other forms. He always has a pas encore (not yet). The fundamental character of Dasein is a condition of already “Being-in-the-world”—of already being caught up in, involved with, or committed to other individuals and things.

The concept of space has always been a fundamental theme and issue since the beginning of philosophy and abstract thinking in ancient Greece, and has been fundamentally change due to cultural-historical changes of spatiality throughout the history of knowledge. At the beginning of philosophy, there was a metaphysical question about the beginning or the first cause (arche) of all things, to which the concept of space, as a fundamental concept, is the answer. The main lines of philosophical discourse in ancient Greece, which flowed in the philosophy of Plato and Aristotle, were conceived in the context of Euclid's geometry and Ptolemy's worldview. In the modern era, Descartes, Leibniz and Kant tried to conceptually influence space with Copernican rotation and Newtonian physics. Finally, spatial imagery is challenged by the application of physiological problems through non-Euclidean geometry, and especially through phenomenology. Hence, the opening of phenomenological concepts in philosophy and other disciplines that focus on the concept of space could be of interest to researchers in the foundations of phenomenology. Therefore, the aspect of effort in this article is the descriptive analytical development of the opinions of three expert phenomenologists (Ernst Cassirer, Martin Heidegger and Hermann Schmitz) on space. These three philosophers base their theories on a critique of the (positivist) way of speaking on space. This approach taken by Descartes and Newton has been completed in recent times. In this article, we discuss the philosophical foundations of these philosophers. We discuss the space with each of these three philosophers in terms of a key concept in their philosophical system. Therefore, for Cassirer, we discuss the concept of symbolic spaces, for Heidegger, the concept of being-in-the-world, and for Schmitz, the concept of surfaceless space and felt-bodily space.

In the contemporary literature on Mullasadra there is a controversy on his view on the reality of quiddity; on whether, according to his texts, quiddity is in-the-World or just in-the-Mind. This paper aims to argue that from Mullasadra’s viewpoint, it is in-the-World. Among Mullasadra’s expressions about quiddity, these are mostly supposed to be against quiddity’s being in-the-World: first that quiddity is abstract; second that quiddity, in itself, is non-existent; and third that quiddity is a predicate of existence. In order to show that from Mullasadra’s viewpoint, quiddity is in-the-World, I will argue, based on textual evidences, first that if the context is considered, those texts that normally are supposed to be counter-evidence for quiddity’s being in-the-World from Mullasadra’s viewpoint, are just apparently so; and second that if all relevant texts are examined, there is just one possible reading of Mullasadra’s view about the reality of quiddity: he constantly takes quiddity in-the-World.

The problem of "other minds" as one of the most serious epistemological problems in philosophy derives from Descartes' dualism. Since then, several solutions have been proposed for this issue. But each of these solutions faced with some problems. In contrast to the classical philosophy and the tradition of analytic philosophy, Heidegger describes the origin of this problem and the solutions, to which it has been addressed, Heidegger's inaccurate analysis of man, the world, and the relation between the two, as well as many other epistemological issues. Heidegger transmits and dissolves the problem of other minds from the scope of epistemology to the ontological domain. His approach shows how an unrealistic and illegitimate problem arising from the inaccurate analysis of man and the world, and the relationship between the two, has become an epistemic and undisputed problem. Heidegger shows that not only this issue, but any other epistemological problem, can only be found in a particular kind of ontology. Self-disciplined subject is only in traditional philosophy that wanders in determining its mission to the world and others. According to her analysis, every human being is with others and he faces others in practical life. This encounter does not leave an epistemic controversy in others.

There are various methods that can be used to understand the fundamental concepts of each of the branches of human knowledge, one of which is philosophy. Philosophy inquires into the nature of things in such a way that can act as a prelude to the practical application of a particular subject. 'Place' is one of the fundamental concept in architecture and urban design. In this article placelessness of human being in today world, was investigated as today crisis. In the contemporary world, technology has deprived humanity from having the world and made him alienated and rootless. The alienation of humanity has made him lost, and the meaning of building has been forgotten. 'Martin Heidegger' found the solution to this problem in the phenomenology of being. Studying place as a phenomenon is an aid toward understanding its substance and essence. In this article at first the hermeneutical phenomenology are explained. Second we studied Daseinplaceness and aspect of it. Finally this question is tried to answer: how placeness of Dasein is translated to architecture and building?These subjects are so useful for architect and urbanist who try to clarify the concept of place as a phenomenon.