1 ISSN 1918-7351 Volume 5 (2013) Scott Campbell, The Early Heidegger ’ s Philosophy of Life: Facticity, Being, and Language (New York: Fordham University Press, 2012). 288 pages. Scott Campbell’ s text arrives at an opportune time, as nearly all of Heidegger ’ s early Freiburg and Marburg lectures are now available in English translation, including, as of early 2013, Campbell’ s own translation of Basic Problems of Phenomenology (GA 58). Throughout The Early Heidegger ’ s Philosophy of Life, Campbell argues that, even early on as a lecturer, Heidegger is deeply concerned with the relationship between facticity (life as it is lived and experienced), language, and Being. As a lecturer Heidegger worked against the misrepresentation of human experience as it is violently subjected to theoretical categories. Campbell’ s book traces the path of Heidegger ’ s thinking of facticity through his 1919 War Emergency Semester lectures to his 1924 Marburg course on Plato’ s Sophist. Though, as Campbell admits, there are three main studies that focus on the early Heidegger—Kisiel’ s Genesis of Being and Time, Van Buren’ s Young Heidegger, and Crowe’ s Heidegger ’ s Religious Origins—he claims his own book is unique because it pays exclusive attention to the early Heidegger ’ s thinking of the relation between life, Being, and language. In order to complete this project, Campbell divides his book into four sections that are both chronologically and thematically related. The first section, “Philosophical Vitality” (1919-21), deals with the way Heidegger grounds worldview philosophy, science, and religion in life experience. Philosophy, as the articulation and construction of worldviews, distorts the experience of life as life through its tendency to crystallize experience into objective and universal categories. Such universal constructions fail to accurately disclose historical life, that is, life as it is lived and not life as it is conceptualized. Similarly, the sciences, as theoretical endeavours, arise out of the more original, pre-theoretical lived experience. Since philosophy deals with the most original or primordial domain—the realm of lived experience—the theoretical sciences are subordinate to philosophical research. With respect to religious experience, Heidegger shows the early Christian experience to be firmly rooted in the immersion in temporality. The early Christians were united in their having-become Christians, their awaiting of the second coming, and an overall sense of urgency. Those who want to ‘secure’ the Christian life by systematizing the order and time of future events violate and want to marginalize the facticity of life. In the second section, “Factical Life” (1921-22), Campbell turns to Heidegger ’ s lectures course (GA 61) Phenomenoloigcal Interpretations of