Relevant bibliographies by topics / Heidegger

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Heidegger'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 June 2025

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Journal articles on the topic "Heidegger"

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Rostovskytė, Aneta. "HEIDEGGERIO PRASMĖS SAMPRATA ARISTOTELIO FILOSOFINĖS MINTIES KONTEKSTE." Problemos 85 (January 1, 2013): 67–78. http://dx.doi.org/10.15388/problemos.2014.0.2921.

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Prasmės sąvoka yra sietina su XX a. susiformavusia vadinamąja egzistencializmo kryptimi, kurios pagrindinis svarstymų objektas yra gyvenimo prasmės klausimas. Šio straipsnio tikslas yra pateikti Heideggerio prasmės sampratos analitiką Aristotelio filosofijos kontekste. „Būtyje ir laike“ Heideggeris nurodo, kad jo pagrindinis tikslas yra naujai kelti būties prasmės klausimą tradicinės ontologijos kritikos kontekste. Teigiama, kad svarbiausias ir tradicinės ontologijos turinį geriausiai reprezentuojantis mąstytojas Heideggeriui yra Aristotelis, o Heideggerio egzistencinė prasmės interpretacija yra reakcija bei Aristotelio teleologijos ir etikos kritika.Pagrindiniai žodžiai: Heideggeris, Aristotelis, prasmė, būtis, teleologija, egzistencija. Heidegger’s Conception of Meaning in the Context of Aristotle’s Philosophical ThoughtAneta Rostovskytė AbstractThe aim of this paper is to analyse Martin Heidegger’s conception of the meaning of Being against the background of Aristotle’s philosophical thought. In Being and Time Heidegger shows how this question of the meaning of Being should be thoroughly worked out in the light of the critique of the traditional ontology. The paper argues that for Heidegger the key thinker exemplifying the content of traditional ontology is Aristotle. Thus Heidegger’s philosophical interpretation of the meaning of the temporality of human existence is both reaction to and critique of Aristotelian teleology and ethics.Keywords: Heidegger, Aristotle, meaning, Being, teleology, existence.
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Mickevičius, Tomas Nemunas. "HEIDEGGERIS IR PLATONAS: TIESOS SAMPRATA." Problemos 83 (January 1, 2013): 62–72. http://dx.doi.org/10.15388/problemos.2013.0.833.

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Šiuo straipsniu įsiterpiama į diskusiją Heideggerio ir Platono filosofijų santykio nustatymo klausimu. Straipsnyje trimis pagrindiniais argumentais parodoma, kad Platono dialogų korpuse galima aptikti tokią tiesos sampratą, kuri atitinka heidegeriškąją. Parodoma, pirma, kad tiek Platonas, tiek Heideggeris panašiai aptarė klaidingos kalbos genezę bei tokios kalbos reikšmę ne-tiesai; antra, kad tiek Platonas, tiek Heideggeris tiesą supranta kaip – Heideggerio terminu tariant – nepaslėptį su jai priklausančia paslėptimi; ir, trečia, kad Platono tekstuose galima aptikti vėlyvojo Heideggerio apmąstomų tiesos kaip nepaslėpties „galimybės sąlygų“ struktūrinius atitikmenis.Heidegger and Plato: The Concept of TruthTomas Nemunas Mickevičius SummaryThis article interferes into the discussion regarding the relationship between the philosophies of Heidegger and Plato. It argues for the thesis that in the corpus of Platonic dialogues it is possible to find a concept of truth which corresponds to the Heideggerian one. First, it is shown, that both Plato and Heidegger similarly describe the genesis of false language and it’s connectedness with un-truth. Secondly, it is shown that both Plato and Heidegger understand truth – to use a Heideggerian concept – as unconcealedness with concealednessbelonging to it. And finally, it is shown that in the works of Plato one can find structural equivalents of later Heidegger’s attempt to think over the “conditions of possibility” of truth as unconcealedness.
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Rehman, Rashad. "Josef Pieper on Medieval Truth and Martin Heidegger’s Wahrheitsbegriff." Conatus 7, no. 1 (June 29, 2022): 103–22. http://dx.doi.org/10.12681/cjp.25177.

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Josef Pieper’s critique of Martin Heidegger’s Wahrheitsbegriff (concept of truth) has been virtually ignored in both Pieper and Heidegger scholarship; however, Pieper’s critique of Heidegger is both lethal and affirmative. On the one hand, Pieper makes a strong case against Heidegger’s Wahrheitsbegriff in “Vom Wesen der Wahrheit” and yet on the other he affirms his thesis that “the essence of truth is freedom.” This paper attempts to mend this gap in the literature by first presenting Heidegger’s “Vom Wesen der Wahrheit,” the essay in which Heidegger explicates his concept of truth. Second, I exegete the critique of Josef Pieper found in his “Heideggers Wahrheitsbegriff.” Third, I conclude the paper by contextualizing Pieper’s critique within Pieper’s Werke, and make a note of the philosophical insights derivative from Pieper’s less than simple relationship to Heidegger.
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Raffoul, François. "Tout contre Heidegger." Oxford Literary Review 43, no. 1 (July 2021): 82–106. http://dx.doi.org/10.3366/olr.2021.0352.

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Derrida's relation to Heidegger can fairly be described as ‘complicated,’ and marked by a deep ambivalence. Although he has always recognized his debt towards Heidegger, Derrida has also insisted on his profound allergy towards some aspects of Heidegger’s thought. The reader is thus often faced with this ambivalence in Derrida's writings, which offer, on the one hand, uncannily precise and insightful readings of Heidegger's texts, with on the other hand less than generous interpretations. We find a Derrida tout contre Heidegger, at once entirely against Heidegger, but also right up close to Heidegger. I will explore this debate between Derrida and Heidegger by focusing on the motifs of deconstruction, presence, the proper and the inappropriable.
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Protopopova, Irina. "Heidegger’s Hermeneutics as “Anti-Platonism”: An Interpretation of the Cave Allegory." Schole Ancient philosophy and the classical tradition 19, no. 1 (2025): 395–416. https://doi.org/10.25205/1995-4328-2025-19-1-395-416.

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The article examines M. Heidegger's interpretation of Plato's "Allegory of the Cave" from the Republic. At the beginning of the article, Heidegger's lectures related to Plato are introduced; then the author briefly indicates how Heidegger participated in the "struggle" for the interpretation of Plato and Aristotle between Neo-Kantians and phenomenologists. It is emphasized that Heidegger based his own Plato's interpretation on his reading of Aristotle; his interpretation of Metaph. 9.10, "the cornerstone of fundamental ontology", according to Heidegger, is dealt with. Next, the understanding of "Truth" in Heidegger’s lectures on Plato's dialogue Sophist is briefly analyzed, and, in addition, an alteration of this understanding in his "turning" work On the essence of Truth. The second part of the article is devoted to the analysis of Heidegger’s work Plato's Doctrine of Truth in four main aspects: "the idea as the visible"; "the idea of the Good as the visible"; "correctness of view"; "Plato as a sophist and Aristotle". The conclusion is made about a certain rearrangement of Plato and Aristotle’s positions in Heidegger's interpretation, and an imposition on Plato of rationalism and subjectivism not peculiar to him.
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Bastek, Adam. "Heidegger poza dobrem i złem." Humanistyka i Przyrodoznawstwo, no. 1 (August 12, 2018): 9–20. http://dx.doi.org/10.31648/hip.341.

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Aksjologia jest w filozofii Heideggera opozycją ontologii. Artykuł rozważa ten antagonizm, określa status wartości w fenomenologicznej redukcji do bycia i – za Heideggerem – demistyfikuje aksjologiczny język współczesności. Stanowi jednocześnie próbę wyodrębnienia porządku etycznego – i z tej persperktywy – traktuje o różnorako rozpoznawanym kryzysie teraźniejszości. Fenomenologia Heideggera jest odpowiedzią na dualizm podmiotowy, przedmiotowy, wyrażony w nowożytnym stosunku do myśli bytu. To “rozdwojenie bycia” jest dla filozofa największym zagrożeniem przyszłości. Antropocentryzm w czasie “światoobrazu” przybrał bowiem postać technicznej dominacji nad przyrodą. Odnalezienie i zrozumienie zapomnianych podstaw to droga jaką proponuje Heidegger. Droga do anihilacji dualizmu i do równoprawnego wspołistnienia.
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Kraatz, Karl. "„Entweder Sein oder Seiendes“ – über ein fundamentales Missverständnis Heideggers Seinsbegriffes." Synthesis philosophica 39, no. 1 (October 11, 2024): 159–83. http://dx.doi.org/10.21464/sp39109.

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Slavni su filozofi desetljećima kritizirali Heideggerovu filozofiju zbog činjenice da je u njegovoj filozofiji sve podređeno jednom pitanju bivstvovanja. Po njihovu mišljenju, Heideggerov je naglasak na bivstvovanje doveo do sljepoće u pogledu mogućnosti bića. Pretpostavlja se da bivstvovanje nema nikakve veze s bićima. U ovom se radu, s obzirom na ono što Heidegger naziva “konkretnom univerzalnošću” pojma bivstvovanja, pokazuje da je kritika neopravdana. Istražit ću Heideggerovu tvrdnju da se pitanja o bivstvovanju moraju shvatiti kao konkretizacija (Konkretisierung) bića. Da bismo razjasnili i opovrgli kritiku Heideggera, potrebno je adresirati Heideggerovo razumijevanje konkretne općosti pojma bivostvovanja. Pokazuje se da Heidegger, na temelju svojega rada na formalnom označavanju pojmova, pretpostavlja nužno posredovanje između univerzalnosti pojmova i konkretnosti filozofiranja. Za Heideggera, filozofija je konceptualni rad i egzistencijsko opredjeljenje podjednako.
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Scharff, Robert C. "American Heideggers … and Heidegger." Human Studies 35, no. 4 (June 21, 2012): 607–14. http://dx.doi.org/10.1007/s10746-012-9230-4.

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Wang, Hongjian. "Tradition, φρόνησις und Praktische Philosophie". Synthesis philosophica 34, № 1 (2019): 191–206. http://dx.doi.org/10.21464/sp34113.

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Im Unterschied zum starken ontologischen Interesse Heideggers entwickelt Gadamer die Konzeption der Hermeneutik als praktischer Philosophie. Mit Heidegger schenkt Gadamer dem Begriff φρόνησις bei Aristoteles und dessen Unterschied zu τέχνη große Beachtung, gleichwohl entfernt er sich insofern von seinem Lehrer, als die Momente von σύνεσις und ἦθος, die von Heidegger vernachlässigt werden, wieder einmal freigelegt und betont werden. Darin ist die Vorantreibung der Methodologie charakteristisch, durch die der formale Ansatz bei Heidegger zum geschichtlichen Ansatz transformiert wird. Damit kann Gadamer einen anderen Weg der praktischen Philosophie als Heidegger gehen, wodurch jedoch gerade der von Heidegger beanspruchte vortheoretische Charakter der Philosophie garantiert wird. Auf diese Weise kommt Gadamers kritische Aneignung von Heidegger zustande, die aber eben die Bedeutung des ontologischen Ansatzes Heideggers in unserem Zeitalter bekundet.
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Samarina, Tatiana S. "Religious Problematics in M. Heidegger’s Works and the Phenomenology of Religion: Linkage and Parallels." Voprosy Filosofii, no. 9 (2021): 173–83. http://dx.doi.org/10.21146/0042-8744-2021-9-173-183.

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The article analyzes Martin Heidegger’s idea of creating a special phenomenol­ogy of religion at an early stage of his work, which was obviously inspired by the fashion for the study of religion, which was also caused by R. Otto’s The Holy. It is proved that some of the philosophical ideas of early M. Heideg­ger, especially in his The Phenomenology of Religious Life, are in tune with Otto’s thought and are close to the phenomenological tradition of religious stud­ies. But late M. Heidegger departs from these ideas, using the category of Holy as applied to the study of artistic and poetic creativity. Further, the article ana­lyzes the existential of horror, which plays a significant role in the second stage of M. Heidegger's work, which is also in many ways similar to the description of the characteristics of numinous feeling by R. Otto. The article separately ana­lyzes the specifics of the two concepts Angst and Furcht, for this purpose paral­lels are drawn with the works of S. Kierkegaard, S. Freud, G. van der Leeuw. It is suggested that the proximity of R. Otto’s and M. Heidegger’s approaches to this issue is more due to the cultural context than to direct influence, and it does not provide sufficient ground for a serious convergence of the phenomenology of religion and the ideas of M. Heidegger’s philosophy of the period of Being and Time. Although this does not deny the fact that some phenomenologists later turned to the philosophy of M. Heidegger, seeing it as a support for the construc­tion of their theories.
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Dissertations / Theses on the topic "Heidegger"

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Cornejo, Santibáñez José Pedro [Verfasser]. "Sein und „Sein“ : Mit Heidegger, gegen Heidegger, über Heidegger hinaus / José Pedro Cornejo." Baden-Baden : Ergon – ein Verlag in der Nomos Verlagsgesellschaft, 2020. http://d-nb.info/1222360845/34.

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Anelli, Alberto. "Heidegger und die Theologie : Prolegomena zur zukünftigen theologischen Nutzung des Denkens Martin Heideggers /." Würzburg : Ergon-Verl, 2008. http://d-nb.info/991312058/04.

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Genc, Alisan. "Heidegger&#039." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614637/index.pdf.

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Arslan, Mahmuthan. "Heidegger&#039." Master's thesis, METU, 2012. http://etd.lib.metu.edu.tr/upload/12614641/index.pdf.

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This thesis explores Heidegger&#039<br>s H&ouml<br>lderlin interpretations to exhibit Heidegger&#039<br>s thoughts on history as a destiny of a people. The feast as the occasion of the encounter of gods and men will be set as the the inception of the history and the time of the balanced destiny. The course of history will be explained as a result of compliance and accordance with destiny, other than being an output of cause-effect chain.
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Schneider, Ulrich Johannes. "Foucault und Heidegger." Universitätsbibliothek Leipzig, 2014. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-148873.

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Heidegger wird neben Sartre, Wittgenstein oder Habermas als eine prägende Gestalt des philosophischen Denkens zitiert, meist im Vorübergehen. Erst in seinem allerletzten Interview bekennt Foucault 1984, daß die Auseinandersetzung mit Heidegger sein eigenes philosophisches Denken angestoßen habe. Man sieht methodische Parallelen zwischen Heideggers Verfallsgeschichte des Abendlandes und Foucaults archäologisch-genealogischer Vernunftkritik. Man spürt gemeinsamen Quellen nach, etwa dem vor-logischen und vor-moralischen Denken der alten Griechen oder dem Machtdenker Nietzsche. Man erkennt gemeinsame Themen wie das Humanismusproblern, Tod und Endlichkeit. Es bleibt dagegen schwierig, trotz der interpretierbaren thematischen Nähe beider Denker zueinander und jenseits der expliziten Verweise Foucaults auf Heidegger, auch im philosophischen Gestus Foucaults eine Rezeption Heideggers anzuerkennen.
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Wolfshagen, Denis. "L'espace chez Heidegger." Mémoire, Université de Sherbrooke, 1991. http://hdl.handle.net/11143/7901.

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Taminiaux, Jacques. "Heidegger and Arete." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113186.

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The word arete is not found in Being and time, even though it uses a large number of Greek terms. According to the most recent index, the Marbourg lectures that mark the genesis of the 1927 work, do not use it either. Nevertheless, they deal with Greek texts in which the use of the word arete is frequent. Only the 1924 course on Plato's The Sophistuses the word, rarely in its introduction that deals with the Nichomachean Ethics. This paper intends to elucidate this discretion. It is due to a deliberate absorption of ethics into ontology.<br>La palabra areté no figura en Ser y tiempo, que sin embargo usa un gran número de términos griegos. Según el índice más reciente, las lecciones de Marburgo, que marcan la génesis del libro de 1927, no la utilizan tampoco aún cuando ellas tratan de textos griegos en los que el uso de la palabra areté es frecuente. Solamente el curso de 1924 sobre El Sofista de Platón utiliza la palabra, aunque muy escasamente,en su introducción que trata sobre la Ética a Nicómaco. El artículo se propone dilucidar esta discreción. Ella se debe a una absorción deliberadade la ética en la ontología.
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Taminiaux, Jacques. "Arendt y Heidegger." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112824.

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Schneider, Ulrich Johannes. "Foucault und Heidegger." Campus-Verl, 2001. https://ul.qucosa.de/id/qucosa%3A12750.

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Heidegger wird neben Sartre, Wittgenstein oder Habermas als eine prägende Gestalt des philosophischen Denkens zitiert, meist im Vorübergehen. Erst in seinem allerletzten Interview bekennt Foucault 1984, daß die Auseinandersetzung mit Heidegger sein eigenes philosophisches Denken angestoßen habe. Man sieht methodische Parallelen zwischen Heideggers Verfallsgeschichte des Abendlandes und Foucaults archäologisch-genealogischer Vernunftkritik. Man spürt gemeinsamen Quellen nach, etwa dem vor-logischen und vor-moralischen Denken der alten Griechen oder dem Machtdenker Nietzsche. Man erkennt gemeinsame Themen wie das Humanismusproblern, Tod und Endlichkeit. Es bleibt dagegen schwierig, trotz der interpretierbaren thematischen Nähe beider Denker zueinander und jenseits der expliziten Verweise Foucaults auf Heidegger, auch im philosophischen Gestus Foucaults eine Rezeption Heideggers anzuerkennen.
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Froment-Meurice, Marc. "Poétique de Heidegger." Nice, 1992. http://www.theses.fr/1992NICE2024.

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La pensée de Heidegger, tout en restant strictement philosophique, recourt explicitement à la poésie, surtout celle de Hölderlin, pour légitimer sa tâche propre. Il faut donc élucider le sens et la nécessité de ce détour par l'étranger. Il implique d'abord une transformation radicale du rapport au langage, libéré de l'humanisme métaphysique, mais aussi du statut de l'œuvre d'art et même des fondements politiques d'une humanité historiale. A la poésie ramenée au seul nom de Hölderlin se voit confiée la mission d'une institution de l'être, mais cette identification violente (du sens, du nom propre et en général de la lettre) trouve dans sa légitimité même les motifs de son nécessaire échec. Une dernière section montre les limites de l'entreprise : l'essence de la technique moderne et le statut de l'évènement (ereignis) constituent les deux éventualités adverses auxquelles mène la démarche ultime de Heidegger, qu'on pourrait (sous toutes réserves) appeler post moderne<br>Heidegger's thought, white beinq strictly philosophical, explicietely implies a debate with poetry, especially Hölderlin's one, in order to legitimate its owen project. This detour via anotjer means of expression, the refore, should he explained in its meaning and inner necessity. It implies a radical subversion of the relationship to language, a deconstruction of metaphysical structures and grammar, but also a reevaluation of the status of the work of art in its foundations, with all the political consequences that a fundamental ontology can bring. Poetry reduced to the only name of Hölderlin is given the task of a foundation of being, but this violent identification (meaning, proper name, and textuality) leads, in its very legitimacy, to a necessary failure. In the last chapters, the limits of this poetics are drawn : the essence of modern technology as freedom, and the nature of the event (ereignis) are the two opposite possibilities on the heideggerian pathway in the posfmodern era
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Books on the topic "Heidegger"

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Løgstrup, K. E. Martin Heidegger: Med appendiks om Heideggers kunstfilosofi. Frederiksberg: Det Lille Forlag, 1996.

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Cooper, David Edward, and David E. Cooper. Heidegger. London: Claridge Press, 1996.

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1979-, Cimino Antonio, ed. Heidegger. Roma: Carocci, 2009.

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1976-, Caron Maxence, Benoist Jocelyn 1968-, Boutot Alain, and Berne Vincent, eds. Heidegger. Paris: Cerf, 2006.

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Giorgio, Penzo, ed. Heidegger. Brescia: Morcelliana, 1990.

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Inwood, Michael J. Heidegger. Freiburg im Breisgau: Herder, 1999.

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Blanchard, Jean-Pierre. Heidegger. Puiseaux: Pardès, 2000.

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Vattimo, Gianni. Heidegger. Milano: BookTime, 2012.

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Vincenzo, Costa. Heidegger. [Brescia, Italy]: La scuola, 2013.

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1976-, Caron Maxence, and Benoist Jocelyn 1968-, eds. Heidegger. Paris: Cerf, 2006.

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Book chapters on the topic "Heidegger"

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Kac, Mark, Gian-Carlo Rota, and Jacob T. Schwartz. "Heidegger." In Discrete Thoughts, 247–52. Boston, MA: Birkhäuser Boston, 1986. http://dx.doi.org/10.1007/978-1-4899-6667-4_24.

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Kac, Mark, Gian-Carlo Rota, and Jacob T. Schwartz. "Heidegger." In Discrete Thoughts, 247–52. Boston, MA: Birkhäuser Boston, 1992. http://dx.doi.org/10.1007/978-0-8176-4775-9_24.

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Buchheim, Iris. "Heidegger." In Hölderlin-Handbuch, 443–49. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-04878-3_39.

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Filler, James. "Heidegger." In Heidegger, Neoplatonism, and the History of Being, 199–256. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-30907-6_5.

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Hughes, Emily, and Marilyn Stendera. "Heidegger." In Heidegger’s Alternative History of Time, 193–225. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003366904-15.

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Elm, Ralf. "Heidegger." In Hans Jonas-Handbuch, 28–34. Stuttgart: J.B. Metzler, 2021. http://dx.doi.org/10.1007/978-3-476-05723-5_4.

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Buchheim, Iris. "Heidegger." In Hölderlin-Handbuch, 432–38. Stuttgart: J.B. Metzler, 2011. http://dx.doi.org/10.1007/978-3-476-00659-2_35.

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Caputo, John D. "Heidegger." In A Companion to Continental Philosophy, 223–36. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164542.ch18.

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Mawson, Chris. "Heidegger." In Psychoanalysis and Anxiety: From Knowing to Being, 17–32. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429055812-2.

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Elgat, Guy. "Heidegger." In Being Guilty, 241–96. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197605561.003.0007.

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This chapter argues that Martin Heidegger can be read as providing a synthesis of sorts of the views considered in the previous chapters. Specifically, it focuses on Heidegger’s analysis of Being-guilty in his Being and Time and argues that while for Heidegger we are indeed not causa sui, as the naturalists hold, we are nevertheless guilty as such or are characterized by ontological guilt, as the metaphysicians hold, and this is because for Heidegger, not being causa sui is a condition of our ontological guilt. Moreover, it is our Being-guilty that makes our factical or empirical guilt possible. After introducing some of the main concepts and themes of Heidegger’s discussion, the chapter turns to reconstruct Heidegger’s transcendental argument to the effect that our Being-guilty is a necessary condition of the possibility of factical guilt. It then turns to discuss Heidegger’s concepts of the call of conscience and of wanting-to-have-a-conscience.
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Conference papers on the topic "Heidegger"

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Mansouri, Mehrdad, Ali Arab, Zahra Zohrevand, and Martin Ester. "Heidegger: Interpretable Temporal Causal Discovery." In KDD '20: The 26th ACM SIGKDD Conference on Knowledge Discovery and Data Mining. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3394486.3403220.

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Kralik, Roman. "HEIDEGGER AND CARNAP � INCONSUMERABLE INTERACTIONS." In 6th SWS International Scientific Conference on Arts and Humanities ISCAH 2019. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sws.iscah.2019.1/s09.014.

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Han, Xiaodan. "Analysis of the Concept of Reliability in The Origin of the Work of Art." In XXIII Congress of the ICLA, 41–47. Georgian Comparative Literature Association, 2024. http://dx.doi.org/10.62119/icla.1.2024.5097.

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In Heidegger's article The Origin of Works of Art, "reliability" is an obscure but not easy to understand concept. By contrast with "usefulness", we can find that "reliability" is revealed because of the self–manifestation of the existence of the appliance. In this mani-festation, the existence of the farmer woman is also revealed, so that the farmer woman has a grasp of her own world and hears the silent call of the earth. Heidegger chose works of art to reveal the exis-tence of utensils because: First of all, although utensils can show their existence by themselves, such manifes-tation can only be realized at a specific moment;Secondly, the disclosure of the exis-tence of the appliance itself depends on abnormal behaviors or phe-nomena, and it is no longer the appliance itself that is playing a role.At the same time, the artistic work reveals the existence of the appliance depends on the image reproduction of the appliance.In addition, although Heidegger's division of the boundary between instruments and works of art appeals to the mystery of art, it does not lead to the elitism of art, because Heidegger's division is not at the level of existence.
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Lacerda Nobre, Angela, Rogério Duarte, and Marc Jacquinet. "Heidegger, Technology and Sustainability - Between Intentionality, Accountability and Empowerment." In 19th International Conference on Enterprise Information Systems. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0006372401860190.

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van Paassen, M. M. "Heidegger versus Carthesian Dualism or where is my hammer?" In 2010 IEEE International Conference on Systems, Man and Cybernetics - SMC. IEEE, 2010. http://dx.doi.org/10.1109/icsmc.2010.5642318.

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Vonková, Erika. "Zamyšlení nad „subjektivitou robotů“." In 100 let R. U. R. Brno: Masaryk University Press, 2020. http://dx.doi.org/10.5817/cz.muni.p210-9688-2020-9.

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In the fi rst part of the text, the author presents the reasons that in the future will make one create robots that will be endowed with subjectivity. In the second part the author selects a phenomenological approach from the possible philosophical approaches to the creation of robot subjectivity. She gradually presents her construction of robot subjectivity from a perspective inspired by Husserl, Heidegger and Sartre. At the end of the text, the author demonstrates that an approach inspired by Husserl and Heidegger would lead to the creation of a non -free, human -dependent robot. On the contrary, an approach inspired by Sartre would lead to the creation of a free robot.
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Lozovanu, Ecaterina, Andrei Perciun, and Alexandru Lupusor. "Comprehension, Possibility and Death. The Justification of the Ontological Understanding of Death." In 12th International Conference on Electronics, Communications and Computing. Technical University of Moldova, 2022. http://dx.doi.org/10.52326/ic-ecco.2022/kbs.03.

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If death is revealed to us, in our human experience, as a certainty, one of the decisive questions of explaining our human condition aims at questioning and justifying this certainty. One of the authors who tackles this question is the German thinker, Martin Heidegger. According to him, death is understood and described, through a phenomenological and hermeneutical explanation, as an inner existential possibility as an ontological condition of the human being. This understanding has received various criticisms from contemporary philosophers. One of these belongs to Bartrand Schumacher who sustains that the only ontological understanding of existence cannot provide a certainty of its own end. In this way, Schumacher opposes an ontic meaning to the Heideggerian ontological understanding of death. In response to Schumacher’s critics we propose to look more deeply at the concept of possibility as the key-concept in the Heidegger’s ontological understanding of death.
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Pitta, Maurício Fernando, and José Fernandes Weber. "HEIDEGGER E SLOTERDIJK SOBRE A NOÇÃO DE “ESPAÇO INTERIOR” EM RILKE." In XI Seminário de Pesquisa em Ciencias Humanas. São Paulo: Editora Edgard Blücher, 2016. http://dx.doi.org/10.5151/sosci-xisepech-gt10_225.

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Pitta, Maurício Fernando, and José Fernandes Weber. "HEIDEGGER E SLOTERDIJK SOBRE A NOÇÃO DE “ESPAÇO INTERIOR” EM RILKE." In XI Seminário de Pesquisa em Ciencias Humanas. São Paulo: Editora Edgard Blücher, 2016. http://dx.doi.org/10.5151/sosci-xisepech-gt10_3.

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Ambrozy, Marian. "CONTINUITY AND DISCRETION IN EPISTEMOLOGY IN THE WORK OF MARTIN HEIDEGGER." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.071.

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Reports on the topic "Heidegger"

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Rueda Rodríguez, Paola Andrea. Explorando el enfoque fenomenológico-existencial y su relevancia en la comprensión del conocimiento en Psicología. Ediciones Universidad Cooperativa de Colombia, November 2023. http://dx.doi.org/10.16925/gclc.47.

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En este texto, se aborda la concepción existencial del conocimiento y se destaca la importancia de considerar al ser humano como parte integral de la experiencia científica. Se cuestiona la existencia de un bienestar subjetivo u objetivo separado de la experiencia personal y se plantea la necesidad de una comprensión epistemológica que reconozca la influencia del ser humano en la construcción del conocimiento. En vista de lo anterior, se mencionan expresiones actuales en psicología, como el “bienestar subjetivo” y la “evaluación objetiva”, y se plantea la pregunta de si existe algún bienestar que pueda ser reconocido por quienes lo experimentan. Se critica la idea de que la evaluación del bienestar se origine únicamente en el sentimiento de bienestar de un investigador que ha desarrollado una escala para medirlo; y a su vez se plantea la posibilidad de un “bienestar objetivo” que sea independiente de los asuntos individuales. Por último, se discute la terminología utilizada en el campo científico, como los términos “subjetivo” y “objetivo”, y se cuestiona si estos califican en el aspecto epistemológico. Por un lado, se argumenta que es necesario superar una postura epistemológica que excluye la presencia humana en los procesos científicos y se propone una comprensión más amplia y holística del conocimiento; por otro lado, se hace referencia a la fenomenología existencial de Heidegger y se sostiene que el conocimiento adquiere su sentido original desde el modo humano de ser. De tal manera, se plantea que el problema del conocimiento implica una discusión ontológica y se subraya que, al excluir la presencia humana en los procedimientos científicos, se limita y empobrece el conocimiento resultante.
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Journal articles Dissertations / Theses Books
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