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Journal articles on the topic 'Being And Nothingness'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Zolghadr, Behnam. "Being and Nothingness." Australasian Journal of Logic 16, no. 3 (June 26, 2019): 68. http://dx.doi.org/10.26686/ajl.v16i3.4075.

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Graham Priest’s Theory of Gluons concerns the problem of unity, i.e. what makes an object into a unity? Based on his theory of Gluons, Priest gives his accounts of being and nothingness. In this paper, I will explore the relationship between nothingness and the being of the totality of every object, and then, I will try to demonstrate that, according to Gluon Theory, these two have the same properties, or in other words, nothingness is the being of the totality of every object.

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2

Eisikovits, Zvi, and Edna Guttmann. "Being in Nothingness:." Child & Youth Services 8, no. 3-4 (February 17, 1987): 89–108. http://dx.doi.org/10.1300/j024v08n03_06.

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3

Brant-Zawadzki, Michael. "Being and Nothingness." Journal of the American College of Radiology 10, no. 1 (January 2013): 4–5. http://dx.doi.org/10.1016/j.jacr.2012.07.006.

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4

Sevilla Godínez, Héctor. "The Being of Nothingness." Philosophy and Theology 29, no. 1 (2017): 147–67. http://dx.doi.org/10.5840/philtheol2016111675.

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5

McDaniel, Kris. "Being and Almost Nothingness." Noûs 44, no. 4 (June 18, 2010): 628–49. http://dx.doi.org/10.1111/j.1468-0068.2010.00752.x.

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6

Kebede, Messay. "Being and Nothingness versus Bergson’s Striving Being." Process Studies 46, no. 1 (2017): 63–86. http://dx.doi.org/10.5840/process20174614.

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7

Brown, Nathan J. "Scholarly Power, Being, and Nothingness." Review of Middle East Studies 49, no. 2 (August 2015): 129–39. http://dx.doi.org/10.1017/rms.2016.11.

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In 1990, Vaclav Havel addressed a joint session of the United States Congress. It was a heady moment in many ways. Not only was his rise the product of stunning—and surprisingly peaceful—political change; not only was he a living symbol of principled political opposition and its force; Havel was also something extremely unusual: a true intellectual who had just entered the halls of power. And he quickly showed that in his visit to the halls of Congress. The new Czech president was not content to give a mere policy address or a string of bromides and platitudes. Instead he actually talked somewhat serious philosophy to the assembled legislators. Before doing so, he did at least promise, he said, to “limit myself to a single idea.” He called that idea “a great certainty.” What was it? “Consciousness precedes Being, not the other way around, as Marxists claim.”

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8

Manser, Anthony. "The Non-Being of Nothingness." Journal of the British Society for Phenomenology 19, no. 1 (January 1988): 90–92. http://dx.doi.org/10.1080/00071773.1988.11007843.

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9

Apter, Andrew, and Wole Soyinka. "The Credo of Being and Nothingness." Journal of Religion in Africa 23, no. 4 (November 1993): 375. http://dx.doi.org/10.2307/1581000.

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10

Ghamari-Tabrizi, Sharon. "Feminine Substance in Being and Nothingness." American Imago 56, no. 2 (1999): 133–44. http://dx.doi.org/10.1353/aim.1999.0006.

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11

Miller, Christopher R. "Being and Nothingness in Mansfield Park." Modern Philology 117, no. 3 (February 2020): 347–69. http://dx.doi.org/10.1086/707084.

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12

Rowlands, Mark. "Jean-Paul Sartre’s Being and Nothingness." Topoi 30, no. 2 (September 13, 2011): 175–80. http://dx.doi.org/10.1007/s11245-011-9099-2.

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13

Landau, Iddo. "Sartre’s Absolute Freedom in Being and Nothingness." Philosophy Today 56, no. 4 (2012): 463–73. http://dx.doi.org/10.5840/philtoday20125648.

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14

Zheng, Yiwei. "ON FREEDOM IN SARTRE’S BEING AND NOTHINGNESS." Southwest Philosophy Review 18, no. 1 (2002): 173–84. http://dx.doi.org/10.5840/swphilreview200218119.

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15

Hutcheson, Peter. "SARTRE ON FREEDOM IN BEING AND NOTHINGNESS." Southwest Philosophy Review 18, no. 2 (2002): 137–40. http://dx.doi.org/10.5840/swphilreview200218241.

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16

Dandaneau, Steven P., and Robin M. Dodsworth. "Being (George Ritzer) and nothingness: An interview." American Sociologist 37, no. 4 (December 2006): 84–96. http://dx.doi.org/10.1007/bf02915070.

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17

Ranasinghe, Prashan. "Theorizing nothingness: malaise and the indeterminacies of being." Distinktion: Journal of Social Theory 21, no. 3 (November 12, 2019): 300–315. http://dx.doi.org/10.1080/1600910x.2019.1687093.

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18

Fullbrook, Edward. "She Came to Stay and Being and Nothingness." Hypatia 14, no. 4 (1999): 50–69. http://dx.doi.org/10.1353/hyp.2005.0027.

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19

Fullbrook, Edward. "She Came to Stay and Being and Nothingness." Hypatia 14, no. 4 (1999): 50–69. http://dx.doi.org/10.1111/j.1527-2001.1999.tb01252.x.

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This essay, using works by Maurice Merleau-Ponty, Hazel Barnes, and Elizabeth Fallaize, documents the correspondence between the philosophical content of Beauvoir's She Came to Stay and Sartre's Being and Nothingness (both originally published in 1943). After reviewing the existential/phenomenological philosophical method, this paper examines the two philosophers’ letters and diaries to show that Beauvoir wrote her book before Sartre wrote his and that the distinctive ideas and arguments the two works share originated with Beauvoir.

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20

Leung, King-Ho. "Transcendentality and Nothingness in Sartre's Atheistic Ontology." Philosophy 95, no. 4 (July 24, 2020): 471–95. http://dx.doi.org/10.1017/s0031819120000248.

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AbstractThis article offers a reading of Sartre's phenomenological ontology in light of the pre-modern understanding of ‘transcendentals’ as universal properties and predicates of all determinate beings. Drawing on Sartre's transcendental account of nothingness in his early critique of Husserl as well as his discussion of ‘determination as negation’ in Being and Nothingness, this article argues that Sartre's universal predicate of ‘the not’ (le non) could be understood in a similar light to the medieval scholastic conception of transcendentals. But whereas the scholastics saw the transcendental properties of oneness, truth, and goodness as reflections of God's divine perfections, Sartre's predicate of the ‘not’ operates as an atheistic transcendental which signifies the non-being of God – that God is not. By comparing Sartre's phenomenological ontology to medieval theological metaphysics, this article not only highlights the atheist underpinnings of Sartre's entire ontological schema in Being and Nothingness but also offers a new way of interpreting Sartre as a systematic transcendental metaphysician.

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21

Hanaoka, Eiko. "‘Bounds of Ethics’ - From the Standpoint of Absolute Nothingness." Tattva - Journal of Philosophy 5, no. 1 (June 14, 2013): 49–60. http://dx.doi.org/10.12726/tjp.9.3.

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In the contemporary world all kinds of culture, thought modes, philosophies and religions are complicatedly active. Social conditions of our contemporary world wear a nihilistic look which Nietzsche (1844-1900) prophesied as a fact, 200 years after his time. In this nihilistic ambience, the whole world seems to be overrun by various crimes neglecting morality and ethics. In such a world we are urged to consider how morals and ethics can be realized. In this meaning the „bounds of ethics‟ are considered in regard to the paradigms of different historical epochs as the framework and basis of life, culture and thinking. One of these paradigms, common to East and West, is the one based on being and nothingness: relative being, relative nothingness, absolute being, nihil, and absolute nothingness, which last-mentioned paradigm subsumes the other four. In essence, this paper will discuss how morality and ethics in the paradigm of absolute nothingness can finally act in oneness with religion and overcome nihilism in the contemporary world, even if it acts very slowly.

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22

Iyko Day. "Being or Nothingness: Indigeneity, Antiblackness, and Settler Colonial Critique." Critical Ethnic Studies 1, no. 2 (2015): 102. http://dx.doi.org/10.5749/jcritethnstud.1.2.0102.

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23

De Oliveira, Nythamar. "BETWEEN BEING AND NOTHINGNESS: SARTRE'S EXISTENCIAL PHENOMENOLOGY OF LIBERATION." Veritas (Porto Alegre) 48, no. 4 (December 30, 2003): 581. http://dx.doi.org/10.15448/1984-6746.2003.4.34829.

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O artigo tenta mostrar como a dialética sartreana do ser e do nada se afasta da concepção fundamental heideggeriana do Dasein enquanto ser-no-mundo, na medida em que seu modo de ser e autocompreensão existenciais conduzem-no em última análise à sua práxis histórica de libertação.

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24

Teske, Roland J. "St. Augustine: Being and Nothingness. By Emilie Zum Brunn." Modern Schoolman 66, no. 4 (1989): 303–4. http://dx.doi.org/10.5840/schoolman198966456.

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25

Rae, Gavin. "Kate Kirkpatrick, Sartre on Sin: Between Being and Nothingness." European Journal for Philosophy of Religion 10, no. 4 (December 13, 2018): 222–27. http://dx.doi.org/10.24204/ejpr.v10i4.2701.

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26

Dahlberg, Helena. "On flesh and eros in Sartre's Being and Nothingness." Humanistic Psychologist 40, no. 2 (2012): 197–206. http://dx.doi.org/10.1080/08873267.2012.672081.

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27

Chun, Allen J. "Being and nothingness in Chinese kinship: Three meta‐studies." Reviews in Anthropology 15, no. 1-4 (December 1990): 69–80. http://dx.doi.org/10.1080/00988157.1990.9977854.

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28

Ufan, Lee, and Reiko Tomii. "Beyond Being and Nothingness: On Sekine Nobuo (1970–71)." Review of Japanese Culture and Society 25, no. 1 (2013): 238–61. http://dx.doi.org/10.1353/roj.2013.0006.

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29

Vinolo, Stéphane. "Absolute Neorealism in Jean-Paul Sartre’s Being and Nothingness." Eidos 36 (August 19, 2021): 194–223. http://dx.doi.org/10.14482/eidos.36.194.01.

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Tal como el siglo XX fue aquel de la fenomenología, el siglo XXI se caracteriza por el auge de los realismos. Se podría pensar que este cambio marca un giro radical en la filosofía. No obstante, es de recordar que en 1943 Jean-Paul Sartre quiso construir, desde la fenomenología, un neorrealismo absoluto que pueda conservar cierto realismo dentro de la fenomenología. Mediante una lectura de El ser y la nada se propone mostrar que el neorrealismo absoluto impone superar la dicotomía entre idealismo y realismo gracias a la transfenomenicidad de dos seres; y, además, desplazar la tarea descriptiva y constitutiva de la fenomenología hacia un trabajo de revelación.

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30

Fatenkov, A. N. "In the Vicinity of Incarnated Nothingness: Antonin Artaud and His Metaphysical Dominant." Russian Journal of Philosophical Sciences, no. 9 (December 20, 2018): 110–28. http://dx.doi.org/10.30727/0235-1188-2018-9-110-128.

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The article considers the authentic and extreme forms of metaphysics. Antonin Artaud’s personality is at the center of attention. The author endeavors to verbally explicate his metaphysics, which is not strictly verbal. The explication of Artaud’s modern metaphysics is carried out in comparison with the triad of the “ancient modernist” Gorgias. The role of nothingness and the ambivalent attitude of contemporary metaphysicians to Artaud are examined. In the author’s opinion, the position of A. Artaud can be expressed in the following theses: 1) nothingness is the speculative side of the border (between two somethings) that does not unite but separates the being; 2) the incarnation of nothingness is fraught with both an irrevocable fall into nihilism and an annihilation of nothingness; 3) during the incarnation-annihilation of nothingness, the disunity of being is ousted and its fullness is reached; 4) the sought-after fullness is different from amorphous totality and from law-abiding structuredness; 5) anarchic, in some sense, fullness of being demands a unique language which is free from repressive unification. Understanding the experience of Antonin Artaud allows to answer the questions: “What it means to be a metaphysician? Who is he, a metaphysician? What is he like?” He is the one who emphatically appeals to the flesh (both present and becoming, naturally transforming); who, moreover, is not limited to the physical as well as is not alienated from it for the sake of the technical; who does not deny the role of praxis but subordinates it to poiesis; who does not seclude himself in verbal being but appeals to being as such, to its boundaries and limits.

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31

Molchanov, V. "Ontology and Terminology in Sartre’s Being and Nothingness Part II. Being, Existence, Negation." Voprosy filosofii, no. 5 (May 2019): 173–84. http://dx.doi.org/10.31857/s004287440005066-7.

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32

Dastur, Françoise. "Negative Philosophy: Time, Death and Nothingness." Research in Phenomenology 50, no. 3 (October 14, 2020): 317–32. http://dx.doi.org/10.1163/15691640-12341454.

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Abstract Retracing the way I have followed since the beginning of my philosophical studies, I focus on the main issues that have guided my teaching and research: Time, Death, and Nothingness, all of which take place in the domain of what I have called “negative philosophy”. My first interest was in the problem of language and logic in their relation to temporality, a special privilege being granted in this respect to poetry; subsequently I concentrated my work on the thematic of death and finitude, in order to show that mourning and relation to absence are what establish a fundamental difference between the human being and the animal; and finally, the critique of Western ontology has brought me to concentrate my research on Eastern thinking, with a special engagement with the thematic of nothingness in Indian and Japanese Buddhism. All my work in philosophy has been guided by Heidegger’s question of the relation between Being and Time.

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33

Kuzin, Ivan V. "On the problem of understanding negative "nothingness" in the translation of J.-P. Sartre's treatise Being and Nothingness." Vestnik Tomskogo gosudarstvennogo universiteta, no. 393 (April 1, 2015): 67–74. http://dx.doi.org/10.17223/15617793/393/10.

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34

McLachlan, James. "The Theological Character of Sartre’s Atheology in Being and Nothingness." Epoché 5, no. 1 (1997): 71–96. http://dx.doi.org/10.5840/epoche199751/23.

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35

Calcagno, Antonio. "Being, aevum, and nothingness: Edith Stein on death and dying." Continental Philosophy Review 41, no. 1 (November 21, 2007): 59–72. http://dx.doi.org/10.1007/s11007-007-9064-3.

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36

Wider, Kathleen. "The Failure of Self-Consciousness in Sartre's Being and Nothingness." Dialogue 32, no. 4 (1993): 737–56. http://dx.doi.org/10.1017/s0012217300011379.

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The central tenet in the ontology Sartre describes and seeks to defend in Being and Nothingness is that being divides into the for-itself and the in-itself. Self-consciousness characterizes being-for-itself and distinguishes it from being-in-itself. What it means for a being to exist for itself is that it is self-conscious. How Sartre characterizes self-consciousness in Being and Nothingness is, however, a question that remains to be asked. There is no simple answer to this question. For Sartre, there are really several levels of self-consciousness: the self-consciousness of consciousness at the pre-reflective level, at the level of reflection (both pure and impure) and at the level of being-for-others. There is a profound difference between the self-consciousness of being-for-others and impure reflection, on the one hand, and the self-consciousness of reflection and pre-reflective consciousness, on the other. With being-for-others and impure reflection, self-consciousness involves the attempt to grasp the self as an object for consciousness. Although the nature of this attempt and the reasons for its ultimate failure differ at each level, these levels are bound together by a common sense of self-consciousness as a consciousness of the self as an object.

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37

Wei, Zitong. "Deepening Intentionality and Linguisticality With Nothingness: An Eastern Perspective on the Fusion of Phenomenology and Hermeneutics." Qualitative Inquiry 26, no. 5 (March 18, 2019): 479–85. http://dx.doi.org/10.1177/1077800419836687.

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This article provides an Eastern perspective on the fusion of phenomenology and hermeneutics. Moving from the perspective of being to nothingness, I look at predicate logic and the basho of nothingness. Based on examinations of being within the pre-dichotomized gestalt of lived experience, I argue that phenomenology and hermeneutics are inseparable. The holistic perspective suggests that researchers adopt basho as a unit of analysis and take relational persona as an analytical perspective. The article concludes with a discussion on embodied being and an alternative view of transferability. It is expected that qualitative researchers engage in philosophical hermeneutics and cross-cultural dialogues to extend understandings of relational being and create new possibilities for qualitative inquiry.

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38

Sevilla Godínez, Héctor. "The Human and the Nothingness." Philosophy and Theology 30, no. 1 (2018): 207–33. http://dx.doi.org/10.5840/philtheol201897100.

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The reader will find a proposal of anthropological conception derived from philosophically assuming nothingness. The intention of this article is to express nineteen concrete consequences derived from being a committed nihilist in the contemporary world. Among other things, the anthropological conception proposed along these lines is congruent with the fact that man is because of his own nothingness and can only believe that he knows, that he is hurled into the world, that his will is imaginary, and that he is un-created, finite, contingent, timely, and light, without certainties and without sense. The article likewise explains the human need of creating gods and what man lives after knowing himself to be mobile in a world that is inserted simultaneously into chaos and the cosmos.

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39

Smirnova, Elena, Dmitry Vorobev, Evgeny Zakablukovskiy, and Alexey Spiridonov. "Does Nothingness presume atemporality? Typical responses in modern European philosophy." SHS Web of Conferences 69 (2019): 00110. http://dx.doi.org/10.1051/shsconf/20196900110.

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The article is devoted to Nothingness as a philosophical category. Various thinkers in different times understood it in their own specific way. In the modern age the category became incredibly important and was substantially reconsidered. The question is, can Nothingness have any (imaginary or real) temporal features? The main point of the authors is that exactly in modern European metaphysics ‘yes' appeared as an answer to the above query. Nothing got a dynamic nature; it became a base for the Being, namely, the changeable and consequently temporal base. After such notions had shown up, some philosophers and physics responded by trying to find relevant ‘proofs' and deny Nothing's existence in the Universe and even Nothingness as a mental construct.

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40

Gardner, Sebastian. "Sartres Lösung zur Antinomie der sozialen Realität in der Kritik der dialektischen Vernunft." Deutsche Zeitschrift für Philosophie 68, no. 6 (December 16, 2020): 817–47. http://dx.doi.org/10.1515/dzph-2020-0057.

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AbstractCritics have standardly regarded Sartre’s Critique of Dialectical Reason as an abortive attempt to overcome the subjectivist individualism of his early philosophy, motivated by a recognition that Being and Nothingness lacks ethical and political significance, but derailed by Sartre’s Marxism. In this paper I offer an interpretation of the Critique which, if correct, shows it to offer a coherent and highly original account of social and political reality, which merits attention both in its own right and as a reconstruction of the philosophical foundation of Marxism. The key to Sartre’s theory of collective and historical existence in the Critique is a thesis carried over from Being and Nothingness: intersubjectivity on Sartre’s account is inherently aporetic, and social ontology reproduces in magnified form its limited intelligibility, lack of transparency, and necessary frustration of the demands of freedom. Sartre’s further conjecture – which can be formulated a priori but requires a posteriori verification – is that man’s collective historical existence may be understood as the means by which the antinomy within human freedom, insoluble at the level of the individual, is finally overcome. The Critique provides therefore the ethical theory promised in Being and Nothingness.

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41

Landau, Iddo. "Foundationless Freedom and Meaninglessness of Life in Sartre's: Being and Nothingness." Sartre Studies International 18, no. 1 (January 1, 2012): 1–8. http://dx.doi.org/10.3167/ssi.2012.180101.

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42

Šliogeris, Arvydas. "NIEKIO SŪNUS." Problemos 67 (January 1, 2005): 9–23. http://dx.doi.org/10.15388/problemos.2005..4095.

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Straipsnyje keliama hipotezė, kad žmogaus metafizinį branduolį, visus jo santykius su tuo, kas nėra jis pats, ir net su tuo, kas yra jis pats, lemia jo „sielą“ nuolat persekiojanti Tikrovės stoka, savo ruožtu sąlygota nuolatinės, nors aiškiai savęs nesuvokiančios, stovėsenos Niekio, kaip pirmapradės metafizinės duoties, akivaizdoje. Būtent begalinė Niekio tuštuma palenkia žmogų stokos ir geismo dialektikai, nutremiančiai jį į begalinio negatyvumo kelią, kuriuo eidamas žmogus priverstas tapti perteklinio naikinimo monstru, nebeturinčiu bendro mato su kitomis Žemės būtybėmis ir esiniais.Prasminiai žodžiai: Niekis, būtis, duotis, negatyvumas. SON OF NOTHINGNESSArvydas Šliogeris Summary The new hypothesis presented in the article describes the features of the very core of the personality – a permanent lack of the Real that determines all the external and internal relations of a person. The lack of the Real itself is grounded in the human experience of Nothingness as a metaphysical giveness. Namely, this infinite emptiness of Nothingness forces a person to choose the way of the infinite negativity that leads one to becoming a monster of excessive nihilation, monster that has nothing in common with the rest of the beings and entities on the Earth.Keywords: Nothingness, being, giveness, negativity.

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43

Forty, Adrian. "Being or Nothingness: Private Experience and Public Architecture in Post-War Britain." Architectural History 38 (1995): 25. http://dx.doi.org/10.2307/1568619.

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44

Baugh, Bruce. "Freedom, Fatalism, and the Other in Being and Nothingness and The Imaginary." Southwest Philosophy Review 25, no. 1 (2009): 63–69. http://dx.doi.org/10.5840/swphilreview20092517.

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45

van den Hoven, Adrian. "Sarah Richmond’s Translation of Jean-Paul Sartre’s Being and Nothingness." Sartre Studies International 26, no. 1 (June 1, 2020): 16–28. http://dx.doi.org/10.3167/ssi.2020.260103.

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Sarah Richmond’s translation makes an important contribution to Sartrean scholarship. L’Etre et le néant was first translated by Hazel Barnes in 1956 but it contained various errors. Richmond also had access to the internet and to Sartre’s French and German sources. Her edition also contains an Introduction and a ‘Notes on the translation’ section.Sartre published his work in 1943 and, unable to access all the works he cited, he often did so from memory. He also adopted certain translators’ neologisms: for example, Corbin’s translation of Heidegger’s Qu’est-ce que la métaphysique? , and when he quoted Nietzsche, he used two different translations, and he quotes Spinoza using a text by Hegel. He quotes a line from the playwright Beaumarchais without clarifying the context.Sarah Richmond deals with many of these problems and also notes that the French gender system can be problematic. Also, Sartre’s neologisms rendered finding English equivalents difficult. This is an excellent translation.

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46

Johnson, David. "Next to Nothingness and Being at the National Science Foundation: Part I." Psychological Science 3, no. 3 (May 1992): 145–49. http://dx.doi.org/10.1111/j.1467-9280.1992.tb00016.x.

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47

Johnson, David. "Next to Nothingness and Being at the National Science Foundation: Part III." Psychological Science 3, no. 6 (November 1992): 323–27. http://dx.doi.org/10.1111/j.1467-9280.1992.tb00040.x.

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48

Johnson, David. "Next to Nothingness and Being at the National Science Foundation: Part II." Psychological Science 3, no. 5 (September 1992): 261–66. http://dx.doi.org/10.1111/j.1467-9280.1992.tb00668.x.

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49

Johnson, David. "Next to Nothingness and Being at the National Science Foundation: Part IV." Psychological Science 4, no. 1 (January 1993): 1–6. http://dx.doi.org/10.1111/j.1467-9280.1993.tb00547.x.

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50

Mirvish, Adrian. "Sartre, Developmental Psychology and Burgeoning Self-Awareness: Ricocheting from Being to Nothingness." Journal of the British Society for Phenomenology 46, no. 3 (March 17, 2015): 181–94. http://dx.doi.org/10.1080/00071773.2015.1009725.

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