Resumen Numerosas derivas de la fenomenología contemporánea, especialmente francesa, tematizaron fenómenos con excedencia que desafían la estructura husserliana de correlación intencional e impronta epistémica del polo subjetivo. La filosofía heideggeriana se pregunta sobre la facticidad y sus fundamentos, arribando al terreno en que el fenómeno se sustrae y resulta, por ello, inaparente, pero a la vez fundante de todo el ámbito del aparecer. En el presente trabajo estudiaremos en primer lugar el marco en que la filosofía de Heidegger tematiza la (...) excedencia en el Seminario de Zähringen, consideraremos la tensión con la posición husserliana y analizaremos el planteo de la noción de “fenomenología de lo inaparente” para trazar algunas proyecciones de esta idea que habilitan la inclusión de las temáticas ligadas con la excedencia dentro de la economía propiamente fenomenológica.Many lines of contemporary phenomenology, especially in its French sides, have studied phenomena that exceed the limits and defy the original Husserlian structure and its commitment with intentional correlation and the epistemic aspects of the subjective pole. The direction of Heideggerian philosophy and its treatment about facticity and its foundations was a defining issue. In this context it is studied the phenomenon that subtracts itself and is, therefore, inapparent, but at the same time it is the founder of the whole field of appearance. The present work mil study the framework in which Heidegger's philosophy thematizes excess in the Seminar of Zähringen. It mil be considered the tension with the Husserlian position and the propos al of the notion of'phenomenology of the inapparent". On this basis it mil be possible to draw some projections of this idea that enable the inclusion of the issues linkedmth exceedance within the phenomenological sphere. (shrink)

This book explores new phenomenological research on the structural disruptions of spatiality, temporality, and understanding in the context of anxiety and depressive disorders. It offers critiques of mainstream psychopathology, taking a transdisciplinary approach to the relationship between mental illness and self-constitution.

In this paper, I wish to offer insight into the role of paradox in teaching. I will do so by analyzing teachers’ everyday work, taking a qualitative approach and constructing a small-scale empirical study. Philosophically, my attempt is framed by Heidegger’s thought. Drawing from research data, I argue the following: paradoxes and dilemmas are the very basis of teaching, and a teacher cannot see paradoxes and dilemmas if she/he has already made an choice of disengagement from the profession. Stated (...) otherwise, the sense of dependency, laceration, and even helplessness experienced by teachers I met and interviewed are not occasional or unwanted outcomes, but rather the very nature of the ethics of teaching. The rationale of teaching – curricula, objectives, and learning outcomes – is framed by teachers’ intentionality, namely, by teachers’ ‘being thrown’ and involved in leaving teaching situations. Teachers are simultaneously thrown into the projecting and understanding that co... (shrink)

Heidegger's philosophical project is generally seen as atheoretical and anti-logical because he remarked on the subjective conditions of knowledge and the everydayness of human behaviors. To him, Dasein's everyday reasoning is coercively and inevitably framed by the present-at-hand modes of understanding. Heidegger alerts us about the possible origins of present-at-hand modes of everyday experience. One of them is Das Man that, is associated with a categorical otherness for Heidegger. It can be regarded as an origin of the primordial scheme of (...) experiences for Dasein that takes those experiences for granted as an axiological ground for their lives in the World. Heidegger sees that process as an inauthentic condition for Dasein's fundamental character. Everyday reasoning generates a variety of present-at-hand instruments to understand and interpret the World and Dasein itself; thus, Dasein moves between Das Man and authentic modes. With a Heideggerian approach, this article observes how the characters in the film Druk take themselves out of Das Man and go into the authentic mode and how they do this through alcohol. The primary data source is Druk and the four teacher characters in the film. In the movie, alcohol is not a ready- to-hand object but a tool motivating its users and pushing them to perform. It is an example equivalent to the Heideggerian analogy of the hammer. The movie is a well-fitting example of the Heideggerian position with the story of four teachers who experiment with having a certain amount of alcohol in their blood to achieve a better version of themselves. (shrink)

This chapter contains sections titled: Endnotes.

In the realm of corporate leadership and organisational theory, the work of the German philosopher, Martin Heidegger, has received little if any attention from scholars and practitioners alike. We argue in this paper that Heidegger’s work has an important message to convey with regard to the ability and perhaps the obligation of leaders to enable the ‘releasement’ and ‘opening up’ of the members of an organisational community to their ‘authentic possibilities’ within the realm of the work environment. We apply the (...) Heideggerian concepts of calculative and reflective thinking, as well as his philosophy of ‘being’ to the role of authentic leaders and their leadership possibilities. And we distinguish this approach to leadership from that which we identify as ‘inauthentic’ in which both leaders and members of organisations are alienated from their possibilities. (shrink)

In the realm of corporate leadership and organisational theory, the work of the German philosopher, Martin Heidegger, has received little if any attention from scholars and practitioners alike. We argue in this paper that Heidegger’s work has an important message to convey with regard to the ability and perhaps the obligation of leaders to enable the ‘releasement’ and ‘opening up’ of the members of an organisational community to their ‘authentic possibilities’ within the realm of the work environment. We apply the (...) Heideggerian concepts of calculative and reflective thinking, as well as his philosophy of ‘being’ to the role of authentic leaders and their leadership possibilities. And we distinguish this approach to leadership from that which we identify as ‘inauthentic’ in which both leaders and members of organisations are alienated from their possibilities. (shrink)

Journal of Philosophy of Education, EarlyView.

Recent research has found diat family caregivers do not discuss their caregiving in terms of tasks but instead describe their care as shaped by concerns, commitments and goals. The purpose of this paper is to challenge the ways in which nurses approach die family caregiving process and to explore possibilities for evolving nursing knowledge by questioning existing practice in die light of developing insight into die ways in which being a family caregiver is meaningful. A critique of die philosophical (...) orientations of rationalism and empiricism provides a platform to discuss the merits of a Heideggerian phe-nomenological approach in assisting nurses to better understand family caring experience. Such critique serves to support the notion of displacing die traditional scientific view as die prime means of disclosing trudi, acknowledging alternative ways of knowing. (shrink)

Heidegger’s early works provide his most important contribution to our understanding of being, while his discussion of the effects of technology on that being in his later works is one of his best known contributions. I use his phenomenological approach to understanding the workplace and then, from a range of potential applications, choose to describe the functioning of higher education as a workplace for academic professionals. Heidegger seemingly fails to offer a subtle approach to what is labouring, or (...) to whether there is a substantive difference between labouring and working. To find such approaches I draw upon work of both Marcuse and Arendt which specifically relates to these distinctions. (shrink)

In his 1979 foreword to The World Viewed, Stanley Cavell remarks on the curiousrelationship between Heidegger and cinema . Cavell is inspired to do so byTerrence Malick's Days of Heaven , a film that not only presents us with images ofpreternatural beauty, but also acknowledges the self-referential character of thecinematic image . For Cavell, Malick's films have a formal radiance thatsuggest something of Heidegger's thinking of the relationship between Being and beings,the radiant self-showing of things in luminous appearance . Days (...) of Heaven doesindeed have a metaphysical vision of the world, but 'one feels that one has never quiteseen the scene of human existence-call it the arena between earth and heavenquite realized this way on film before' . As Cavell observes, however,the relationship between Heidegger's philosophy and Malick's films seems to challengeboth philosophers and film-theorists. The film-theorists struggle to show how Heidegger isrelevant to the experience of cinema, while the philosophers grapple with the question ofcinema and aesthetics, precisely because film puts into question traditional concepts ofvisual art, as Walter Benjamin showed long ago .In what follows, I take up Cavell's invitation to think about the relationshipbetween Heidegger and film by considering Malick's 1998 masterpiece, The Thin Red Line.The question I shall explore is whether we should describe The Thin Red Line as'Heideggerian Cinema'. Along the way I discuss two different approaches to the film: a'Heideggerian' approach that reads the film as exemplifying Heideggerian themes; and a 'film as philosophy' approach arguing that, while the film is philosophical, we should refrain from reading it in relation toany particular philosophical framework. In conclusion, I offer some brief remarks abouthow The Thin Red Line can be regarded as 'Heideggerian cinema,' not because we need toread Heidegger in order to understand it, but because Malick's film performs a cinematicpoesis, a revealing of world through image,sound, and word. (shrink)

While the richness of Heideggerian philosophy is attractive as a healthcare research framework, its density means authors rarely utilise its fullest possibilities as an hermeneutic analytic structure. This article aims to clarify Heideggerian hermeneutic analysis by taking one discrete element of Heideggerian philosophy (Being-towards-death), and using it’s clearly defined structure to conduct a meta-synthesis of Heideggerian phenomenological studies on the experience of living with a potentially life-limiting illness. The findings richly illustrate Heidegger’s philosophy that there is (...) either an inauthentic positioning towards death, or an authentic positioning towards death with a proposition that (1) death is certain; (2) death is indefinite; (3) death is non-relational; and (4) death is not-to-be-outstripped. None of the 29 included studies on the experience of a confrontation with death fully utilised this framework, despite claiming a grounding in Heideggerian thought. This demonstrates the value in modelling how Heideggerian existential structures can be used proactively as analytical ‘hooks’ for data in research claiming a basis in this philosophy and/or method. By modelling the potential application of an important Heideggerian philosophical construct to published qualitative data, this meta-synthesis has revealed new domains and more nuanced understandings of the temporal structure of Being-towards-death. Such an approach helps to more fully unveil the existential concerns of people at the core of interpretative phenomenological enquiry and may provide a blueprint to map either primary or synthesised data to other key ontological existentials. (shrink)

In this essay, I offer a comparative analysis on the ontological perspective from Heidegger and Theravada Buddhism on ‘the motility of life’: namely, the essence of the organism belonging to living beings whether human or non-human animals. To question about the innermost essence of life by considering birth, maturing, aging, and death, Heidegger finds out later that his approach is incomplete and inadequate because his existential analytic of human Dasein cannot explain the animal motility as captivation. However, in Theravada (...) Buddhist philosophy there is some doctrine in ‘The Four Noble Truths’ mentioning the same point of those processes of life, birth – decay - death, as ‘Dukkha’. Next, from the analysis I offer an argument to show that if the Buddhist conception of Dukkha is read into the motility of life, we can find a new Heideggerian concept of ‘underlying motility’ as a result which can give an answer to his question. (shrink)

This thesis argues that Heidegger’s accounts of practice and temporality in Being and Time are inseparable, and demonstrates the importance of temporality for contemporary dialogues between Heideggerian phenomenology and cognitive science. It proposes that enactive and action-oriented models of cognition are best suited to engaging with a Heideggerian view of the temporality of practice, and will benefit from the latter’s capacity to explain the purposive self-concern, possibility-directedness, and varying complexity of cognition in richly temporal terms. I begin by (...) showing that Heidegger’s account places temporality and practice in a complex reciprocity in which each fundamentally shapes and permeates the other. The Heidegger of Being and Time conceptualises practice as fundamentally temporal and temporality as intrinsically purposive, meaning that we cannot adequately understand or utilise his analysis of either structure without acknowledging the role of the other. In outlining and defending this reading, I draw out two characteristics of Heidegger’s model of temporality; these features, which affect and are affected by the interconnection of temporality and purposiveness, are an inherent connection to the self-concern of the entity and an emphasis upon a radically indeterminate futurity. I then consider which contemporary approaches in cognitive science represent the most promising interlocutors for this temporality-oriented Heideggerian perspective. After rejecting selected in principle objections to the pursuit of a collaborative, rather than primarily critical, dialogue between Heideggerian phenomenology and cognitive science, I put forward two candidates for participation in a ‘temporality-oriented Heideggerian cognitive science’: the enactivist tradition and Michael Wheeler’s model of cognition. I set out each approach’s connections to Heideggerian thought (which involves arguing for as-yet unexplored links as well as defending existing ones) before showing how and why a Heideggerian conception of temporality can be integrated into both. I suggest that the structures of a Heideggerian model of temporality already resonate with and operate in enactivists’ and Wheeler’s analyses of cognition, and outline how I think each framework benefits from explicitly taking up and developing these connections. Rather than ultimately choosing one of these perspectives over the other, I conclude by proposing that they cooperate with one another. A Heideggerian conception of temporality opens up a space for enactivism and Wheeler’s approach to contribute distinct and complementary insights in the pursuit of a collaborative temporality-oriented Heideggerian cognitive science. (shrink)

Postphenomenologists and performativists criticize classical approaches to phenomenology for isolating human subjects from their socio-material relations. The purpose of this essay is to repudiate their criticism by presenting a nuanced account of phenomenology thus making it evident that phenomenological theories have the potential for meshing with the performative idiom of contemporary science and technology studies. However, phenomenology retains an apparent shortcoming in that its proponents typically focus on human–nonhuman relations that arise in localized contexts. For this reason, it seems to (...) contrast with one of the core assumptions behind practical ontologies: that socio-practical significance extends beyond an agent’s immediate situatedness in a localized context. Turning to Heidegger’s phenomenology and his notion of ‘de-distancing’, the essay explores how localized phenomena that pertain to human experience connect with global practices and, thus, the possibility of consilience between phenomenological research and present-day STS. (shrink)

Proposes a shift in thinking about the connection of Malick's filmmaking and the philosophy of Heidegger. My approach considers Heidegger's philosophy of art in order to develop some outlines of a Heideggerian philosophy of film. I also consider some aspects of Terrence Malick's films viewed as exemplar instances of the philosophical theory of film Heidegger's work can support.

‘Naturalizing phenomenology’ by limiting it to the ontology of the sciences is problematic on both metaphysical and phenomenological grounds. While most assessments of the prospects for a ‘naturalized phenomenology’ have focused on approaches based in Husserlian transcendental phenomenology, problems also arise for non-reductive approaches based in Heideggerian existential phenomenology. ‘Heideggerian cognitive science’ faces a dilemma. On the one hand, if it is directly concerned with the nature of subjectivity, and this subjectivity is assumed to be ontologically irreducible to (...) its physical enablers yet still metaphysically dependent on them, then Heideggerian cognitive science will either leave that metaphysical dependence an unexplained instance of supervenience, or ground it in speculation about brute metaphysical laws that have an unclear relationship to the ontology of the sciences. On the other hand, if Heideggerian cognitive science is not directly concerned with the nature of subjectivity, but is instead merely aimed at the development of a Heideggerian phenomenological psychology, then it doesn’t fully address the ontological implications of phenomenology’s transcendental approach, and so, while it might succeed in explaining the realization of psychological phenomena scientifically, the existence of subjectivity will remain inexplicable based on the ontology of the sciences. Neither strategy succeeds in ‘naturalizing phenomenology’: either rejects scientific naturalism, or makes its requirements trivial, while either rejects the transcendental dimension of phenomenology, or fails to address its ontological implications. (shrink)

This paper examines Medard Boss's rejection of the Freudian unconscious. Boss's position is criticized for its failure to do justice to the clinical relevance of the unconscious and to provide adequate answers to key theoretical questions. An alternative approach to the concept of the unconscious is sought in the work of the French analyst, Jacques Lacan.

This work is a study of the implicit physical commitments of certain aspects of C.G. Jung's analytical psychology. The critique is carried out according to the hermeneutic approach taken by Martin Heidegger to the metaphysical problem in the Western philosophical tradition.

As far as I know, this is the first book-length study of Ernst Tugendhat in English. That is a bit of a surprise since Tugendhat is the last of Heidegger's students who went on to develop a significantly distinct philosophical approach, and it was one closer to the practice of philosophy in the United States and England than in Germany. The fact that this book is the author's expanded translation from the Italian probably indicates that this lack of attention (...) to Tugendhat remains in the English-speaking philosophical community. But we have to start somewhere, and this book is a useful…. (shrink)

This article explores the relationship between gender, technology, language, and how infants and children born with disorders of sexual development are shaped into intelligible members of the community. The contemporary medical model maintains that children ought to be both socially and surgically assigned and reared as one particular gender. Gender scholar Suzanne Kessler rejects this position and argues for the acceptance of greater genital variability through the use of language. Using a Heideggerian lens, the main question I seek to (...) answer in this article is: does Kessler’s approach succeed in its aim to better treat individuals born with disorders of sexual development? I argue that Kessler is successful in offering practical solutions for persons with intersexed conditions to exist and flourish as intelligible members of the community, but that her project ultimately relies on power to “challenge forth” greater acceptance of genital variance. Building on the work of Kessler and Heidegger, I argue that a better approach to making intelligible the existence of an infant born with a disorder of sexual development is not to rely on the manipulation of language, but to instead reinvigorate a sense of the sacred in response to having an intersex condition. (shrink)

Grasping the identity of hybrids, that is beings which cross the binarism of nature and technology (e.g. genetically-modified organisms (GMOs), syn-bio inventions, biomimetic projects), is problematic since it is still guided by self-evident dualistic categories, either as artefacts or as natural entities. To move beyond the limitations of such a one-sided understanding of hybrids, we suggest turning towards the categories of affordances and the juxtaposition of needs and patterns of proper use, as inspired by the Heideggerian version of phenomenology. (...) Drawing upon selected concepts by Heidegger, we argue that hybrids can be conceptualised as a regenerative design and use to serve the planet. We argue that the ideal type of non-exploitative account of hybrids consists of the adaptive approach to the environment, which does not, however, exclude the possibility of designing and constructing new beings. We also point out that hybrids undermine the divide of being destructive/regenerative which marks the boundaries of nature and technology. (shrink)

Over the past decade or so within this journal, there have been critical debates concerning the role of mindfulness within education, the influence of neoliberalism on education in general and well-being interventions specifically, and the relevance of the philosophy of Martin Heidegger for critiquing modernity including the nature and purpose afforded education. In this article, we propose that these debates are sufficiently interrelated to develop a more unified argument. We will show how a Heideggerian perspective is conceptually rich, in (...) both its heritage, as it draws upon both East-Asian wisdom and western thinking, and its engagement, as it confronts the implications of what Heidegger called a ‘technical-era’, for offering such a unified critique. The focus of this critique is on instrumental forms of mindfulness (mindfulness ‘in’ education), which when framed by neoliberalism has rather narrow goals concerning individual well-being and performance. In contrast, more critical and integral forms of mindfulness (mindfulness ‘as’ education) offer the potential for more holistic and authentic learning. Throughout the article, we discuss how Heideggerian philosophy offers a number of useful concepts (e.g., enframing, Dasein, authenticity, meditative thinking), which are able to both critique the instrumentalisation of approaches like mindfulness by neoliberalism and speak to more holistic education oriented toward more authentic being in the world. (shrink)

This essay considers the way and manner in which a musician and music educator approaches his or her work. It is suggested that anthropomorphic conceptions of music have endured in music education practice in the West. It is proposed that our view of the ‘processes’ of music making, music reception and music learning can be challenged and reconsidered. Heidegger's theory of art is used as a way of rethinking these processes, and of reconsidering our relational dimension with music. The unfolding (...) of music in music‐events occurs as people ‘work‐with’ music and interact with its dimensions in a way that is culturally and dialogically vibrant. Music education can thus become more responsive to changing ‘modes of beings’ in the moment. (shrink)

In the following Work we will analyze and interpret three elaborations around the conceptions related to things, intramundane entities and the practical occupation of Dasein in the world, in three works corresponding to three moments of Heidegger’s elaborations: the first, from the time of Sein und Zeit and the other two, to a transition period and after the Kehre. In this framework we intend to demonstrate and circumscribe the implications of the change in perspective in both periods, which move from (...) the centrality given to the practical and functional field of Dasein, to a markedly relational approach that is radicalized in his 1951 writing. This distinction allows us to identify and relate a displacement of the emphasis in the manual model of primary relationship with the world and in the ethical projections such treatments suppose. (shrink)

In this paper, we pay attention to the impact on staff of what was a new place, Ko Awatea, within a large New Zealand hospital. The place became a space from within which a particular mood arose. This paper seeks to capture that mood and its impact. Using a Heideggerian hermeneutic approach, the study reported on drew on data from interviews with 20 staff. Philosophical notions about the nature and mood of place/space are explored. As staff claimed this (...) space, the mood that emerged was of liveliness, buzz and comfort. It became a space where people wanted to be, where they met others, where conversations unfolded, where thinking happened in new ways. Staff places tend to be sacrificed or poorly resourced in resource-tight environments. We argue that creating a space that feels home-like, where staff come, linger and engage in community is a priority for generating the mood and thinking of an organization. Such spaces do not happen by chance; it takes forethought and intentionality. The gift of such space is the thinking that is sparked and grown. (shrink)

This essay considers the way and manner in which a musician and music educator approaches his or her work. It is suggested that anthropomorphic conceptions of music have endured in music education practice in the West. It is proposed that our view of the ‘processes’ of music making, music reception and music learning can be challenged and reconsidered. Heidegger's theory of art is used as a way of rethinking these processes, and of reconsidering our relational dimension with music. The unfolding (...) of music in music‐events occurs as people ‘work‐with’ music and interact with its dimensions in a way that is culturally and dialogically vibrant. Music education can thus become more responsive to changing ‘modes of beings’ in the moment. (shrink)

In this book encounter with Kostas Axelos' Introduction to Future Ways of Thought: On Marx and Heidegger, I introduce Axelos as an imaginative reader of Marx and Heidegger. His approach draws on their parallels to imagine what is possible. I argue that Axelos makes three unique contributions to the Heideggerian-Marxist project. First, Axelos’ understanding of the planetary epoch relies on a reading of Marx that is heavily influenced by Heidegger’s concept of “world”. Second, he builds on the idea (...) of an “open world” meant to combat the technological over-determination characteristic of the planetary era. Third, Axelos preserves the significance of Heidegger and Marx to outline the possibilities of a thinking that, as of yet, remain a future undertaking. I conclude with some ideas about how Axelos' thinking may be further developed. (shrink)

This book investigates the writings and works of the AmericanExpressionist artist Barnett Newman in light of ideas articulated by one of Germany’s most important and influential philosophers: Martin Heidegger. At the intersection of art history and philosophy, an interdisciplinary approach is proposed whereby the motivations underlying Newman’s artistic production, and the specific meanings of his paintings, become more amenable to reading and elucidation.

PurposeIn this paper, patient information is approached from a Heideggerian perspective with the intention to gather an understanding about the personal nature of the information. The purpose of this paper is to analyse the ownership of patient information and then present Datenherrschaft as a suitable model for patient ownership of patient information.Design/methodology/approachThis paper is theoretical in approach. It is based on arguments derived from Heidegger’s work in the Being and Time.FindingsBased on this Heideggerian approcah, a proposal for (...) using the special definition of ownership of patient information – Datenherrschaft – given to a patient is suggested. From a Heideggerian perspective, it can be stated that the patient has the strongest rights towards patient information because this information is crucial for a patient to have an understanding about their Dasein.Research limitations/implicationsDatenherrschaft is used as an example of an ethically justified way of regulating the patient information ownership and should be analysed further. Especially the practical implications of implementing Datenherrschaft need more research.Originality/valuePatient information ownership is an issue that is neither unambiguously solved in many countries, nor has it, in our view, been ethically justified. The potential solution – Datenherrschaft – presented in this paper is clear and has strong philosophical justifications. (shrink)

This article reconstructs the normative strategy of interpretation of Martin Heidegger’s Being and Time in modern analytical philosophy, and also proposes a theoretical framework for understanding this strategy as a historical phenomenon. The article describes the development of the normative direction in the interpretation of Heidegger’s fundamental ontology. Its first branch—the socio-normative, or the neopragmatist one—is associated with such philosophers as John Haugeland and Robert Brandom. The second one—the ethico-normative, or postneopragmatist one—branch is represented by Steven Crowell and Sacha Golob. (...) It is shown that the first group of normativists focused mainly on implicit social norms and structures of conformity, while the second—focuses primarily on Kantian ethics and Christina Korsgaard’s interpretation of Kant, as well as on the inferentialist philosophy of language of Robert Brandom. The conceptual schemes used by each of the representatives of these approaches are reconstructed. The connections of different approaches within the framework of the normative direction with each other are shown. The concept of a relay race is proposed, which can describe normative Heideggerianism as a historical phenomenon. It is shown that the development of normative Heideggerianism can be characterized as theoretical progress in relation to the accuracy of the interpretation of Heidegger’s texts. The grounds for the comparative “progressiveness” of different normative approaches in the updates of the basic normative conceptual scheme that they involve are clarified. It is also shown that the progress of the normative conceptual scheme in the direction of flexibility and adaptation to Heidegger’s text is fraught with a loss of meaningfulness of the very concept of norm. It is argued that the concept of norm, despite the loss of its empirical content, can be used to translate Heidegger’s concepts for pragmatic reasons. (shrink)

The received view of Martin Heidegger’s work is that he leaves little room for reason in the practice of philosophy or the conduct of life. Citing his much-scorned remark that reason is the “stiff-necked adversary of thought”, critics argue that Heidegger’s philosophy effectively severs the tie between reason and normativity, leaving anyone who adheres to his position without recourse to justifying reasons for their beliefs and actions. Transcending Reason is a collection of essays by leading Heidegger scholars that challenges this (...) view by exploring new ways to understand Heidegger’s approach to the relationship between reason, normativity, and the philosophical methodology that gives us access to these issues. The volume points to Heidegger’s novel approach to reason understood in terms of what he calls Dasein’s ‘transcendence’—the ability to occupy the world as a space of normatively structured meanings in which we navigate our striving to be. By examining the strengths and weaknesses of this new and innovative take on Heidegger’s philosophy, this collection considers the possibility that he does not sever but rather reconceives the relation between reason and normativity. -/- . (shrink)

This paper attempts to develop an ethico-aesthetic framework for enriching one's life and ethical outlook. Drawing primarily from Nietzsche, Foucault, and Heidegger, an argument is made that Heidegger's understanding of this issue was mistaken. The ontological crisis of modernity is not the overt influence of mathematics as a worldview over poetics and more traditionally aesthetic approaches. It is the rampant mis-and over-application of abstraction within one's view of the world while denying the material realities of life as we live it. (...) This runaway abstractive worldview leads to the misapplication of mathematics and other sciences which in turn facilitate the dehumanization of life and those within it. When we try to solve the real problems of our material human lives through overly abstractive means, then we arrive at inauthentic arguments that fuel popular disdain for philosophy as irrelevant and nothing more than the purview of the elite. The goal is a recalibration of the argument toward addressing the denial of materiality within Modernism. (shrink)

Ch. 1: Inadequate approaches to the question of God -- 1.1. Initial clarifications -- 1.2 Wholly unsystematic direct approaches -- 1.3. Semi-systematic indirect approaches -- 1.4. A wholly anti-systematic, anti-theoretical, and direct approach: Ludwig Wittgenstein -- 1.5. A characteristic example of a failed critique: Thomas Nagel's objections to God as "last point" -- Ch. 2. Heidegger's thinking of Being: the flawed development of a significant approach -- 2.1. Heidegger's failed and distorting interpretation and critique of the Christian metaphysics (...) of Being -- 2.2. Heidegger's four approaches to "retrieving" the "question of being" -- 2.3. What is unthought in Heidegger's thinking of Being I: Being-as-Ereignis -- 2.4. What is unthought in Heidegger's "thinking of Being" II: Being and being(s)- Ereignis and Ereignete(s) -- 2.5. The "overcoming [Überwinding] of metaphysics" as "transformational recovering [Verwindung]" of metaphysics and "the end of the history of Being" -- 2.6. The status of Heideggerian thinking I: thinking of Being as thinking within Ereignis, thinking that reaches its destination with Ereignis (Denken, das in das Ereignis einkehrt) -- 2.7. The status of Heideggerian thinking II: absolute claim, provisionality, the poverty of language, the language of thinking, the finitude of thinking -- 2.8. Heidegger's thinking and the topic "God" -- 2.9. Heidegger's "thinking": a fundamentally deficient and confused form of thinking -- Ch. 3:The structural-systematic approach to a theory of Being and God -- 3.1. The systematic context: the theoretical framework of the structural-systematic philosophy -- 3.2. The unrestricted universe of discourse as the universal dimension of primordial Being -- 3.3. Explication of the dimension of Being I: theory of Being as such -- 3.4. Explication of the dimension of Being II: theory of Being as a whole -- 3.5. Explication of the relation between absolutely necessary Being and the contingent dimension of Being as key to a conception of absolutely necessary Being as minded (as personal) -- 3.6. Absolutely necessary minded (personal) Being as creator of the world (as absolute creating) -- 3.7. The clarified relation between Being and God and the task of developing an integral theory about God -- Ch. 4: Critical examination of two counterpositions: Emmanuel Levinas and Jean-Luc Marion -- 4.1. Levinas's misguided conception of transcendence "beyond B/being" -- 4.2. Jean-Luc Marion's failed conception of "radical and non-metaphysical transcendence" and of "God without Being". (shrink)

In Heidegger, “thinking” and “poetry” are inseparable, and the interpretation of poetry is an important approach for him to express his philosophical thinking. His phenomenological approach is a path to return to the things themselves, i.e, to see the facticity and understand the meaning of existence in the lived experience of existential situations. Themes such as “anxiety”, “alien”, “soul and Earth”, “words” can reveal the existential situations in Chinese and German poems through a cross-cultural interpretation from Heidegger’s perspective.

In the shadow of various business scandals and societal crises, scholars and practitioners have developed a growing interest in authentic leadership. This approach to leadership assumes that leaders may access and leverage their “true selves” and “core values” and that the combination of these two elements forms the basis from which they act resolutely, lead ethically, and benefit others. Drawing on Heidegger’s work, we argue that a concern for authenticity can indeed instigate a leadership ethic, albeit one that acknowledges (...) the unfounded openness of existence and its inherent relationality. On this basis, we propose an ethics-as-practice approach in which leaders respond to the situation at hand by being “attuned to attunement,” which cultivates an openness to otherness and a responsibility to others. (shrink)

In this paper I try to underline both the positive and negative circumstances in which I began translating Heidegger's "Sein und Zeit" in Greek. In 1971 I started, as a young student of philosophy, to study and translate this book, although I misunderstood it and considered it as a paradigm of "existentiell", not existential philosophy. I benefited essentially from both the English and the French translations and I've also received great help from my Greek mentor, E. N. Platis. I published (...) my translation in two volumes, one in 1978 and the other in 1985 and the critics have been very positive. At the beginning, I gave extended explanations about the translation problems and my solutions in a paper published in 1974. In the following years, I wrote articles about the Heideggerian concepts, in order to facilitate a better understanding of his philosophy.. (shrink)

The incidence of chronic illness is growing globally. As a result, there are fiscal and social implications for health delivery. Alongside the increased burden on health resources is the expectation that someone within the family will assume the responsibility of carer for those who are chronically ill. The expectation to assume the role of carer may be amplified for family members who are also nurses. Currently, there is little research that investigates the impact of nurses who are carers for family (...) with a chronic illness. Consequently, this qualitative study, based on face‐to‐face and telephone dialogue, was conducted using unstructured interviews. A phenomenological‐hermeneutic approach utilizing the hermeneutic circle was employed to understand the meaning of the transcriptions. Hermeneutic phenomenology inspired by Heideggerian philosophy was used as a framework to clarify themes and build ways of understanding the phenomenon of ‘Being’ a nurse and a family carer. Themes identified in the analysis of the study included a personal world, a professional world and a practical world. This paper explicates the findings from examination of the personal world of ‘Being’ a nurse who is also a family carer. Analysis revealed there were three facets to this way of ‘Being’: a shared experience, a caring experience and a fraught experience. The findings of the study disclosed that participants were informed by experiences that were both enriching and conflicting. These insights can enlighten healthcare professionals to the tensions which exist for nurses who care for family so that these considerations are incorporated into individualized and effective family‐centred care. (shrink)

In Heidegger and his Anglo-American Reception, John Rogove and Pietro D’Oriano have compiled nineteen essays discussing or displaying Heidegger’s influence on anglophone philosophy. The collection includes papers taking a pragmatist approach to the interpretation of Heidegger, as well as papers taking a continentalist approach. In this way, the editors hope to begin to overcome the mutual isolation in which these two prevailing anglophone approaches to Heidegger scholarship have been carried out. Topics treated in these essays are wide-ranging, including (...) examples of English-language Heidegger interpretation, historical and philosophical accounts of the introduction of Heideggerian thought to anglophone academia, and critical analyses of the ways in which Heidegger’s thought has been adopted by Anglo-American commentators. (shrink)

In _Reconstructing the Cognitive World_, Michael Wheeler argues that we should turn away from the generically Cartesian philosophical foundations of much contemporary cognitive science research and proposes instead a Heideggerian approach. Wheeler begins with an interpretation of Descartes. He defines Cartesian psychology as a conceptual framework of explanatory principles and shows how each of these principles is part of the deep assumptions of orthodox cognitive science. Wheeler then turns to Heidegger's radically non-Cartesian account of everyday cognition, which, he (...) argues, can be used to articulate the philosophical foundations of a genuinely non-Cartesian cognitive science. Finding that Heidegger's critique of Cartesian thinking falls short, even when supported by Hubert Dreyfus's influential critique of orthodox artificial intelligence, Wheeler suggests a new Heideggerian approach. He points to recent research in "embodied-embedded" cognitive science and proposes a Heideggerian framework to identify, amplify, and clarify the underlying philosophical foundations of this new work. He focuses much of his investigation on recent work in artificial intelligence-oriented robotics, discussing, among other topics, the nature and status of representational explanation, and whether cognition is computation rather than a noncomputational phenomenon best described in the language of dynamical systems theory. Wheeler's argument draws on analytic philosophy, continental philosophy, and empirical work to "reconstruct" the philosophical foundations of cognitive science in a time of a fundamental shift away from a generically Cartesian approach. His analysis demonstrates that Heideggerian continental philosophy and naturalistic cognitive science need not be mutually exclusive and shows further that a Heideggerian framework can act as the "conceptual glue" for new work in cognitive science. (shrink)

This paper focusses on two prima facie independent assumptions of a – broadly – “Heideggerian” approach to moods: One concerning an apparent methodological impact of moods for a fundamental-ontological enterprise and one concerning a presumed human tendency towards Verfallenheit or inauthenticity. It shows that the liaison of those two assumptions challenges theoretical claims according to which subjects are simply assailed by moods and passive with respect to being in a mood. To do so, it follows Heidegger’s reflections on (...) the methodological impact of moods before turning to Heidegger’s considerations about the fundamental disclosure of what he calls the “burden of existence” in anxiety, a burden which – according to Heidegger – we tend to evade most of the time. This paper suggests that the “evasive” character of this tendency is linked to Heidegger’s claim that anxiety latently structures being-in-the-world and that Heidegger’s brief allusion to a difference between the fact of attuned disclosure and conceding to a mood and to that which it discloses is his attempt to hint at what this ‘latency’ of anxiety might amount to. The focus, then, turns to Sartre, who not only shares Heidegger’s two assumptions but also emphasizes that if one wishes to make sense of such a structuring of life by a latent mood, a theory of moods should be saddled with a theory of la mauvaise foi, or self-deception in the broad sense. (shrink)

The article explores specificities of thematization of science and scientific rationality in Martin Heidegger’s fundamental ontology. This analysis focuses on the concept of scienticity, character- istic for Heidegger’s “early” line of thought, as well as continuation and divergence of exposition of “science” and the nature of “theoretical attitude” as the subject of interpretation of transcen- dental phenomenology of E. Husserl. This research places an emphasis on particularity of Hei- degger’s explication of existential concept of science as opposed to prevailing logico-epistemolog- (...) ical philosophy of science, and foundation of thematization of scientific “subject matters” and theoretical attitude upon the universe of ontological understanding of being of entities (regional ontologies). It also focuses on Heidegger’s assertion of fundamental ontological projection in a status of a peculiar “science of knowledge”, which gives ground for a priori pre-conditions of specific sciences. Separate attention is paid to a specifically Heideggerian approach to explication of the rooting of initial scientific orientation in the sphere of pre-scientific experience, which ar- ticulates itself in so called “fundamental concepts”, as well as positioning of contemplative ‘present-at-hand’ paradigm of theoretical knowledge as a derivative modus of a primary use of ‘ready-to-handness’ as a phenomenological founding basis of everydayness’ experience. The author came to the attention that scientific knowledge is a project Dasein. It is within the framework of self-design that Dasein thematizes what happens to another region of being that is the subject of scientific knowledge. In other words, making things available in researching, applying themes, provided that the design allowed late as the systematic development of the most modern buildings, such as is done in the world, and possibly everyday greeting improvised performance. (shrink)

In this paper I challenge Merold Westphal’s claim that Jean-Luc Marion’s hermeneutical phenomenology is especially useful for theology. I argue that in spite of his explicit allegiance to Husserl’s “principle of all principles,” Marion fails to embody a commitment to phenomenological seeing in his analyses of revelation. In the sections of Being Given where he discusses revelation, Marion allows faith-based claims to bleed into his phenomenological analyses, resulting in what I call his ‘blurred vision’—the pretension that phenomenological seeing can be (...) extended to theological matters. This pretension undermines Marion’s phenomenological aspirations, because it invests his analyses with a theological content that phenomenological intuition cannot account for or clarify. At the same time, this blurring of the line between theology and phenomenology also makes Marion’s work theologically ineffective. For it furnishes the theologian and believer with the false assurance that faith-based commitments can be grounded in phenomenological knowledge—a claim that he simply cannot make good on. In light of these problems, I propose an alternative Heideggerian approach that maintains the boundary between philosophical and theological discourse and thereby safeguards the integrity of both. (shrink)