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Thinking with Heidegger: Displacements

Indiana University Press (2003)

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  1. Disability: An Embodied Reality (or Space) of Dasein.Josephine A. Seguna - 2014 - Human Studies 37 (1):31-56.
    The ‘body’ has remained the pivotal and essential mechanism for analysis within disability scholarship. Yet while historically conceptualized as an individual’s fundamental feature, the ‘disabled identity’ has been more recently explained as a function of ‘normalcy’ through social, cultural political, and legal discriminations against difference and deviancy. Disability studies’ established tradition of consultation with philosophical endeavour remains apparently unwilling to exploit or utilize Martin Heidegger’s understanding of ‘Being’ and interpretation of Dasein as a possible framework for unravelling the complexities of (...)
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  • Re-thinking the human: Heidegger, fundamental ontology, and humanism.Gavin Rae - 2010 - Human Studies 33 (1):23-39.
    This essay engages with Heidegger’s attempt to re-think the human being. It shows that Heidegger re-thinks the human being by challenging the way the human being has been thought, and the mode of thinking traditionally used to think about the human being. I spend significant time discussing Heidegger’s attempt before, in the final section, asking some critical questions of Heidegger’s endeavour and pointing out how his analysis can re-invigorate contemporary attempts to understand the human being.
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  • The Event and the Subject: The Possible Rehabilitation of Carl Schmitt.Charis N. Papacharalambous - 2010 - Law and Critique 21 (1):53-72.
    The subject is the bearer of the sovereign decision, according to C. Schmitt. This decision grounds on certain situational pragmatics, yet mainly is born out of a ‘null’; as the decision forms the political normalcy that follows after, it displays its nature as an ‘event’. This subject is simultaneously a legal and a political one; it is the founder of the Nomos. This founding subject has been eclipsed in alignment with its post-modernly acclaimed ‘death’. The subject is deemed to have (...)
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  • Criminal Law Guilt and Ontological Guilt: A Heideggerian Perspective.Charis N. Papacharalambous - 2022 - Law and Critique 33 (2):149-173.
    The paper deals with the notion of guilt according to Heidegger’s philosophy and its repercussions for the understanding of guilt according to criminal law doctrine and theory. Heidegger’s notion on guilt is tantamount to Dasein’s incapacity to exhaust all its existential possibilities, whereas legal guilt has to do only with man’s legal indebtedness, which is an aspect of inauthenticity, a deficient mode of ontological responsibility. This does not mean, though, sheer amoralism or apologetics to violence. In late Heidegger one may (...)
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  • “Higher than Actuality” – The Possibility of Phenomenology in Heidegger.Michael Marder - 2005 - Indo-Pacific Journal of Phenomenology 5 (2):1-10.
    This paper proceeds from a schematic analysis of Heidegger’s notion of ‘possibility’ to consider the methodological significance of Heidegger’s conception of what is essential in phenomenology as inhering not “in its actuality as a philosophical ‘movement’”, but in the understanding of phenomenology “as a possibility”. In conclusion, the paper points to the efficacy of possibility and its mode of fulfilment as radically different from the actualization of latent potentiality.
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  • What Is Called Thinking?: When Deleuze Walks Along Heideggerian Paths.Benoît Dillet - 2013 - Deleuze and Guatarri Studies 7 (2):250-274.
    When on the last page of What Is Philosophy?, Deleuze and Guattari (1995: 218) claim that philosophy needs a non-philosophy, this statement is the result of a long engagement with the problem of thinking in society. It is this engagement that we intend to reconstruct in this article. By developing an original definition of thinking after Heidegger, Deleuze is able to claim that philosophy is not the only ‘thinking’ discipline. Our point of departure is Deleuze's constant reference to a phrase (...)
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  • Fear, anxiety, and boredom.Lauren Freeman & Andreas Elpidorou - 2020 - In Thomas Szanto & Hilge Landweer (eds.), The Routledge Handbook of the Phenomenology of Emotion. New York: Routledge. pp. 392-402.
    Phenomenology's central insight is that affectivity is not an inconsequential or contingent characteristic of human existence. Emotions, moods, sentiments, and feelings are not accidents of human existence. They do not happen to happen to us. Rather, we exist the way we do because of and through our affective experiences. Phenomenology thus acknowledges the centrality and ubiquity of affectivity by noting the multitude of ways in which our existence is permeated by our various affective experiences. Yet, it also insists that such (...)
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