Academic literature on the topic 'Heidegger's Existential Analytic'
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Journal articles on the topic "Heidegger's Existential Analytic"
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Ishchenko, Natalia I. "Heidegger’s Analysis of Dasein from the Perspective of Education." Filosofiya osvity. Philosophy of Education 19, no. 2 (2016): 163–75. http://dx.doi.org/10.31874/2309-1606-2016-19-2-163-175.
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Having considered in the context of educational subject, Heidegger's «existential analytic of Dasein» indicates that the epistemological issue of explanation is changing to the existential issue of understanding in Heidegger's ontology. Therefore Heidegger considers «education» in the sense of existential relation as the ability of Dasein to reach own being in its genuineness and entirety, which Dasein always anticipates in understanding. On this basis Heidegger defines education as transcending being, which he names «openness», similarly to Scheler.
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Stolorow, Robert D. "Anxiety, authenticity, and trauma: The relevance of Heidegger's existential analytic for psychoanalysis." Psychoanalytic Psychology 24, no. 2 (2007): 373–83. http://dx.doi.org/10.1037/0736-9735.24.2.373.
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Ortega, Mariana. "“New Mestizas,” “World'Travelers,” and “Dasein”: Phenomenology and the Multi-Voiced, Multi-Cultural Self." Hypatia 16, no. 3 (2001): 1–29. http://dx.doi.org/10.1111/j.1527-2001.2001.tb00922.x.
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The aim of this essay is to carry out an analysis of the multi-voiced, multi-cultural self discussed by Latina feminists in light of a Heideggerian phenomenological account of persons or “Existential Analytic.” In so doing, it (a) points out similarities as well as differences between the Heideggerian description of the self and Latina feminists' phenomenological accounts of self, and (b) critically assesses María Lugones's important notion of “world-traveling.” In the end, the essay defends the view of a “multiplicitous” self which takes insights from Lugones's view of the self that “travels ‘worlds’” and from other Latina feminists' accounts of self as well as from Martin Heidegger's account of Dasein.
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DUTRA, Elza Maria do Socorro. "Rogers and Heidegger: Is a gathering for a new view of the self possible?" Estudos de Psicologia (Campinas) 33, no. 3 (2016): 413–23. http://dx.doi.org/10.1590/1982-02752016000300005.
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Abstract The aim of the article is to propose a connection between the construct of self as thought by the psychologist Carl Rogers in his personality theory and the notion of being-here, developed by Martin Heidegger's Existential Analytic. With reference to these authors, we discuss the possibility of a new vision of self from the contributions of the client-centered approach of Eugene Gendlin. Despite the recognition of differences in epistemological and ontological fields in which the authors are located, a rapprochement between self and being-here is considered possible. We expected that the debate on this issue will contribute to the enrichment of Phenomenological Psychology.
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Stasiulis, Nerijus. "PARANKIŠKUMAS KAIP BŪTIES MĄSTYMO ANTICIPACIJA M. HEIDEGGERIO BŪTYJE IR LAIKE." Problemos 81 (January 1, 2012): 17–32. http://dx.doi.org/10.15388/problemos.2012.0.1294.
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Straipsnyje aptariama parankiškumo analizė M. Heideggerio Būt yje ir laike. Ją interpretuojant siekiama atsižvelgti į visą veikalo ir apskritai į visą jo autoriaus mąstymo, besidriekiančio anapus šio veikalo, kontekstą. Siekiama parodyti, jog esminiai momentai, būdingi vėlesniam būties mąstymui, glūdi jauBūties ir laiko pastraipose. Taip pat akcentuojama tai, jog parankiškumo analizė tiesiogiai nurodo į pamatinių Platono ir Aristotelio sąvokų kilmės horizontą. Taip straipsnyje atskleidžiamas ne tik egzistencinis, bet ir epistemologinis bei ontologinis Būties ir laiko matmuo, išryškėjantis po vadinamojo posūkio. Šis požiūris grindžiamas atskleidžiant konkrečias tekstines ir prasmines sąsajas tarp šio veikalo ir kitų, daugiausia vėlesniųjų, mąstytojo tekstų.Pagrindiniai žodžiai: būties mąstymas, Heideggeris, karteziškasis dualizmas, parankiškumas, priešrankiškumas, subjektizmas.Readiness-to-hand as Anticipation of the Thinking of Being in Heidegger’s Being and TimeNerijus Stasiulis SummaryThe paper discusses the analysis of the ready-to-hand in M. Heidegger‘s Being and Time. The proposed construal of this existentiale seeks to take into account the whole context of the work as well as the whole context of its author’s thought extending beyond the scope of this work. It seeks to demonstrate that the essential moments characteristic of the later thinking of Being have been implied already in the passages of Being and Time. It is also emphasized that the analysis of the ready-to-hand points directly to the horizon of the provenance of Plato’s and Aristotle’s basic concepts. Thus, in addition to the existential one, the paper reveals the epistemological and ontological dimensions of Being and Time that have been brought to clearer light after “the turn”. This view is substantiated by indicating specific textual and notional links between this work and other, mostly later, texts of the thinker.Key words: Heidegger, present-at-hand, ready-to-hand, subjectism, thinking of Being, Cartesian dualism.
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Marchukova, Ekaterina S. "The Thesis of Medieval Ontology in Heidegger’s Interpretation." Voprosy Filosofii, no. 7 (2021): 145–52. http://dx.doi.org/10.21146/0042-8744-2021-7-145-152.
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The article is devoted to the analysis of Heidegger’s interpretation of the medieval ontology thesis. The main source for this article is Heidegger’s Marburg Lectures “Die Grundprobleme der Phänomenologie”, where the problem of the interpretation of the medieval ontology thesis has a special section. The methods of hermeneutic analysis, comparative analysis, as well as the method of historical and philosophical reconstruction are applied in the research. The article shows what points of convergence Heidegger could find in the medieval tradition of discussing the problem of distinction between essence (essentia) and existence (existentia) with his project of fundamental ontology. Particular attention is paid to clarifying the core definitions of essentia and existentia for the topic of study, as well as the closely related Greek terms μορφή, εἶδος (ἰδέα), τὸ τὶ ᾖν εἶναι, γένος, φύσις, ὁριςμός, οὐσία in the Heidegger’s interpretation. The article presents how the clarification of the genealogy of key ontological terms enables Heidegger to discover the correlation between the constructions of medieval metaphysics and Dasein analytics. The author shows to what extent the scholastic tradition of discussing the problem of the relation and distinction between essence and existence in Heidegger’s interpretation could serve as a kind of introduction to the Heidegger’s project of ontology as phenomenology. The article also shows what difficulties arise when trying to apply the results of the analysis of medieval ontology thesis to the specificity of the Dasein. In this problematic context are considered the correlation and distinction of the terms proposed by Heidegger: Washeit, Vorhandensein as well as Werheit and Existenz.
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Brencio, Francesca. "World, Time And Anxiety. Heidegger’s Existential Analytic And Psychiatry." Folia Medica 56, no. 4 (2014): 297–304. http://dx.doi.org/10.1515/folmed-2015-0011.
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Abstract Martin Heidegger was one of the most influential but also criticized philosophers of the XX century. With Being and Time 1927 he sets apart his existential analytic from psychology as well as from anthropology and from the other human sciences that deny the ontological foundation, overcoming the Cartesian dualism in search of the ontological unit of an articulated multiplicity, as human being is. Heidegger’s Dasein Analytic defines the fundamental structures of human being such as being-in-the-world, a unitary structure that discloses the worldhood of the world; the modes of being (Seinsweisen), such as fear (Furcht) and anxiety (Angst); and the relationship between existence and time. In his existential analytic, anxiety is one of the fundamental moods (Grundbefindlichkeit) and it plays a pivotal role in the relationship of Dasein with time and world. The paper firstly focuses on the modes of being, underlining the importance of anxiety for the constitution of human being; secondly, it shows the relationship between anxiety and the world, and anxiety and time: rejecting both the Aristotelian description of time, as a sequence of moments that informs our common understanding of time, and the Augustine’s mental account of inner time, Heidegger considers temporality under a transcendental point of view. Temporality is ek-static, it is a process through which human being comes toward and back to itself, letting itself encounter the world and the entities. The transcendental interpretation of time provided by Heidegger may give its important contribution to psychopathology.
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Maggini, Golfo. "La première lecture heideggérienne de l'Éternel Retour." Dialogue 39, no. 1 (2000): 25–52. http://dx.doi.org/10.1017/s0012217300006387.
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AbstractThis paper focuses on Heidegger's 1937 lecture course on the Nietzschean doctrine of the Eternal Recurrence of the Same. Heidegger interprets the motive of recurrence in Nietzsche as the Moment (Augenblick) of the Eternal Recurrence. Through this key motive of the moment, we try then to examine the double function of the doctrine which, on the one hand, refers us back to some essential themes of the existential analytics, whereas, on the other hand, it paves the way for the new confrontation with metaphysics in the Beiträge zur Philosophie. We hold that the turning away from the existential conception of the moment toward its “aletheiological” understanding in terms of a “site of the Moment” (die Augenblicksstätte) takes place in the context of this very lecture course. This transition is even more critical as it constitutes the very heart of Heidegger's critique of subjectivity in the new perspective opened by the history of Being: Nietzsche's doctrine of time provides the basis for this questioning.
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Bruno, G. Anthony. "Meillassoux, Correlationism, and the Ontological Difference." PhaenEx 12, no. 2 (2018): 1–12. http://dx.doi.org/10.22329/p.v12i2.5027.
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Meillassoux defines “correlationism” as the view that we can only access the mutual dependence of thought and being—specifically, subjectivity and objectivity—which he attributes to Heidegger. This attribution is inapt. It is only by accessing being—via existential analysis—that we can properly distinguish beings like subjects and objects. I propose that Meillassoux’s misattribution ignores the ontological difference that drives Heidegger’s project. First, I demonstrate the inadequacy of Meillassoux’s account of correlationism as a criticism of Heidegger and dispense with an objection. Second, I argue that Meillassoux’s neglect of the ontological difference stems from a question-begging appeal to transcendental realism, which is at odds with Heidegger’s twin claims for a variety of transcendental idealism in Being and Time. Third, I offer a reflection on three general marks of transcendental idealism.
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Bolea, Ștefan. "The Courage To Be Anxious. Paul Tillich’s Existential Interpretation of Anxiety." Journal of Education Culture and Society 6, no. 1 (2020): 20–25. http://dx.doi.org/10.15503/jecs20151.20.25.
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The similitude between anxiety and death is the starting point of Paul Tillich's analysis from The Courage To Be, his famous theological and philosophical reply to Martin Heidegger's Being And Time. Not only Tillich and Heidegger are concerned with the connection between anxiety and death but also other proponents of both existentialism and nihilism like Friedrich Nietzsche, Emil Cioran and Lev Shestov. Tillich observes that "anxiety puts frightening masks" over things and perhaps this definition is its finest contribution to the spectacular phenomenology of anxiety. Moreover, Tillich has some illuminating insights about the anxiety of emptiness and meaninglessness, which are important for the history of the existential philosophy. It is interesting how the protestant theologian tries to answer to Heidegger: while the German philosopher asserted that we must avoid fear and we have to embrace anxiety as a route to personal authenticity, Tillich notes that we should transform anxiety into fear, because courage is more likely to "abolish" fear.
Dissertations / Theses on the topic "Heidegger's Existential Analytic"
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Byle, Nicholas. "Divine Temporality: Bonhoeffer's Theological Appropriation of Heidegger's Existential Analytic of Dasein." Scholar Commons, 2016. http://scholarcommons.usf.edu/etd/6196.
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This dissertation’s guiding question is: What was the impact of Martin Heidegger’s early philosophy on Dietrich Bonhoeffer’s theology? I argue that Heidegger’s analysis of Dasein, his technical term for human existence, provides Bonhoeffer with important conceptual tools for developing his Christology, from which the rest of his theology follows.
Part of recognizing Heidegger’s importance to Bonhoeffer involves understanding the latter’s critiques of previous notable philosophers such as Kant, Hegel, Husserl, and Scheler. As Bonhoeffer evaluates these philosophers, they lead to theologically unacceptable positions. Heidegger, in contrast, has come to a theologically profitable understanding of human existence and epistemology. Though there are theologically useful elements in Heidegger’s philosophy, there are elements that require significant alteration, and even rejection. Heidegger recognizes that epistemology must be based on actual human existence, and he can account for the historical continuity of human existence; however, because of Heidegger’s anthropocentric philosophy, he cannot account for God’s transcendence necessary for proper theology. Bonhoeffer then applies the conceptual tools he has appropriated from Heidegger to revelation, Christology, and the church. This eliminates the anthropocentrism that made transcendence impossible, while maintaining the benefits of Heidegger’s philosophy in order to account for Christian existence.
Understanding Bonhoeffer’s appropriation of Heidegger is additionally important for understanding Heidegger’s potential relation to theology. This dissertation concludes by placing Bonhoeffer in the context of other theological appropriations of Heidegger. In light of this context and Heidegger’s own understanding of philosophy’s relation to theology, I argue that Bonhoeffer represents one, viable theological use of Heidegger.
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Lauer, Dean W. "The place of ethical possibility: Language and the constitution of the world in Heidegger's existential analytic." Thesis, University of Ottawa (Canada), 2003. http://hdl.handle.net/10393/29026.
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This thesis attempts to show a relevant correlation between Heidegger's conception of language, as rooted in the logos, and the possibility for ethical action. That language is the primary mode of disclosure for Dasein suggests that the character of language will inflect the disclosure, and so the constitution of the world, according to the shape and way we use language. In short, the character of the world disclosed will be coloured by the language of disclosure. Thus, possibilities for ethical acting, insofar as we live in a world primordially constituted by language, arise in language and remain there with its users.
As is well known, Heidegger does not address the issue of ethical possibilities directly. Therefore, this is an interpretive, though as I contend an entirely plausible, reading of Heidegger's works mainly before and around Sein und Zeit. The interpretation suggests that there are language-based ethical possibilities implicit in his philosophy.
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FILHO, Raphael Douglas Monteiro Tenório. "A Finitune em Emmanuel Levinas a morte como experiência inexplicavel da alteridade." Universidade Federal de Pernambuco, 2011. https://repositorio.ufpe.br/handle/123456789/19723.
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Previous issue date: 2011-05-22<br>A pesquisa se empenha em analisar a fenomenologia da morte em Emmanuel Lévinas. Em
Martin Heidegger, principal autor com o qual dialoga Lévinas, a morte é vista não como um
fenômeno da vida, mas como um modo de ser do Dasein e que pode ser antecipada
(vorlaufende Entschlossenheit), possibilitando o destrancamento do impessoal (das Man) e
uma possível resignificação da existência inautêntica face a angústia da nadificação. Lévinas,
no seu esforço de desontologizar a filosofia, vê a morte como um evento que afronta o
presente do sujeito inter-essado (intéressement). Ao contrário da atracção existencial na qual a
finitude está posta na Analítica Existencial, a morte, em Lévinas, é posta no exterior da
existência, realizando-se como um anti-projeto. A morte é um enigma, uma experiência
inexperienciável, uma alteridade estranha que dissipa os poderes compreensivos do sujeito,
torna-o passivo, delineia os limites da razão e restringe a capacidade de antecipação à
possibilidade mais radical da existência. Deste modo, acredita Lévinas, a morte do outro a
“morte primeira”, uma experiência moral concreta, mais impactante do que os poderes da
morte própria. O filósofo francês tem a morte como afecção do outro no Mesmo. Assim, é
possível afirmar que morremos na morte de outrem. Angustiamo-nos por não possuirmos
respostas (a não-resposta, o sem-resposta), por estarmos diante de um enigma absoluto que só
temos a possibilidade de “sofrê-lo”, porque outros morrem junto e nem se pode “morrer por
eles”, nem morrer a própria morte e nem ser dono de qualquer poder de decisão, a não ser que
ela se aproxime, se avizinhe (voisinage). A essência da morte é o seu caráter de eterno futuro.
Constitui-se, desta maneira, uma grandiosa metonímia na existência. Não a minha morte, mas
a morte do outro é a morte primeira, pois é esse evento que me inicia e continua re-lembrando
que sou mortal, pois não me apercebo desse fato todo o tempo. O acesso a mortalidade, a
minha mortalidade, faz-se, desde Lévinas, via experiência da morte de outro. A angústia que
me toma não é fundamental, prima, é um “sentimento” a posteriori que nesta etapa posterior
irá me angustiar profundamente e de forma singular.<br>The present research analyses the phenomenology of death in Emmanuel Lévinas. According
to Martin Heidegger, the main philosopher with whom Lévinas develops a dialogue, death is
not seen as a phenomenon of life but as a way of being of Dasein which can be anticipated
(vorlaufende Entschlossenheit) in order to operate the dissolution of the they-self (das Man)
and a possible reframing of inauthentic existence in view of the angst of nihilation. In his
effort of de-ontologizing philosophy, Levinás understands death as an event that takes down
the present of the interestedness (intéressement) subject. Unlike the existential attraction in
which finitude is posited in the Existential Analytic, Levinás claims that death is posited in
the exterior of existence and that it is actualized as an anti-project. Death is a riddle. It is an
inexplicable experience, an strange otherness that consumes the comprehensive powers of the
subject; it makes it passive, draws the boundaries of reason and restricts the capacity to
anticipate the most radical possibility of existence. Thus, Levinás believes that the death of
the other is a “first death”, a concrete moral experience even more startling than the powers of
death proper. The French philosopher conceives death as affection of the other in the Same.
Therefore, it is possible to say that we die in the death of the other. We agonize in not having
answers (a non-answer, the without-answer). We agonize in facing an absolute riddle and
because others die along and one can neither “die for them” nor die one’s own death; neither
one can be the owner of any power of decision, unless she approaches and take a voisinage
(neighborliness). The essence of death lies in its feature as an eternal future. This way death
configures a great metonymy of existence. It is not my death but the death of the other that is
the first death. Such event introduces and reminds me to the fact that I am mortal. I am not
constantly aware of mortality. The access to it – to my mortality, is given by the experience of
death of the other. The angst that overcomes me is not fundamental. Instead, it is an a
posteriori “feeling” which will constitute me as a singularity in this ulterior moment.
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Esengrini, Stefano. "Preparation to the question of the sense of being in Martin Heidegger's thought : an introduction to the existential analytic of Dasein : Sein und Zeit (1927), Was ist Metaphysik (1929), Rektoratsrede (1933) /." Nijmegen : S. Esengrini, 2004. http://catalogue.bnf.fr/ark:/12148/cb399594950.
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Magnan, Vanessa da Cunha. "Análise da Escolha Profissional: diálogos necessários e caminhos possíveis." Universidade do Estado do Rio de Janeiro, 2011. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=5824.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>O objetivo central deste estudo é apresentar, no âmbito da psicologia com bases na fenomenologia e na filosofia da existência, uma prática clínica frente à indecisão com relação à escolha da atividade profissional a seguir. Para situarmos o lugar no qual buscamos nossos fundamentos, iniciamos este trabalho apresentando as diferentes perspectivas em Orientação Vocacional. Para tanto, utilizamos como critério de identificação de cada uma dessas modalidades as ênfases em que cada uma delas sustenta seus fundamentos e consequentes práticas. São elas: o psiquismo, o social e a existência, sendo essa última a ênfase na qual situamos a nossa proposta. A fim de preparar as bases desta proposta, buscamos na fenomenologia hermenêutica de Martin Heidegger as condições de possibilidade para outra modalidade de atuação frente à indecisão profissional e é dialogando com a literatura, que mostramos a viabilidade dessa prática. Em Cartas a um jovem poeta, de Rainer Maria Rilke, e A repetição, de Sören Kierkegaard, apresentamos como esses dois escritores apontam para a crítica a uma orientação que dirige a escolha, para então exemplificar como podemos acompanhar a escolha do outro sem proceder a uma orientação diretiva. Por fim, de posse dos fundamentos filosóficos de Martin Heidegger e com as indicações dos poetas Rilke e Kierkegaard, apresentaremos um modo de atuação clínica frente à indecisão da escolha profissional, que denominamos de Análise da Escolha Profissional.<br>The central objective of this study is to present, in psychology field based on phenomenology and in philosophy of existence, a clinical practice when there is indecision concerning the choice of what professional activity will be held. In order to set the place where we take our fundamentals, we start this work by presenting the different perspectives in vocational counseling. In order to do so, we use as an identification criterion of each of these modalities the emphasis in which each of them supports their fundamentals and consequent ly the practices, namely: psyche, the social and the existence, and in the latter we set the emphasis for our proposition. So as to prepare the bases o f this proposition, we seek in Martin Heideggers hermeneutical phenomenology the conditions of possibility for another modality of performance in terms of professional certainty. And, by discoursing with literature we show the feasibility of such practice. In Cartas a um jovem poeta (Letters to a young poet), by Rainer Maria Rilke, and A repetição (Repetition), by Sören Kierkegaard, we present how these two writers point to the criticism at a counseling which guides the choice, so as to exemplify how we can follow the choice of the other person without proceeding a directive orientation. At last, by taking the philosophic fundamentals of Martin Heidegger and wit h the indications of the poets Rilke and Kierkegaard, we will present a way for clinical performance when there is indecision in terms of professio nal choice, which we call Professio nal Analysis of Choice.
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Brito, Marcos Antonio de Souza. "Tonalidades afetivas e poesia: uma analogia possível no Heidegger da viragem." Universidade Estadual do Oeste do Parana, 2015. http://tede.unioeste.br:8080/tede/handle/tede/2081.
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Previous issue date: 2015-08-07<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>The present research investigates two themes (parts of a single issue) connected to two distinct phases in Heidegger's thinking . In relation to the first phase (the so-called "first Heidegger"), the search is returned strongly to the shades affective (Stimmungen) according to that were addressed in Being and time, especially in §. 29, And fundamental concepts of metaphysics: world, finitude, solitude. Such affective tones were presented as ontological structures responsible for making sure that the being-there is always in a state of "willing to ... ". The provision, "be willing to ... " since any affective tone, form, along with understanding and discourse, the existential that portray how the being-there is in the world. The second phase (the so-called "second Heidegger") the theme ruled was the poetry, designed understood how language originated. The poetry was differentiated from poem by it should not be confused with mere literary style. The poetry while language originating in (Dichtung) brings the loved for the first time in the open air to nominate him, while poem (Poiesie) is identified with the art of making poems. Affective Tone and poetry were discussed from a point of view ontological. The transition to the second phase was worked from what became known as the "turning point" (Kehre). To deal with the change we have made it clear that there is no contradiction between the phases, there is seen that Heidegger, without denying the turning point, for more than once stated that his philosophy dealing with a single issue. The turning point became evident in the 1930s and marked a repositioning of the question raised in Being and time. The project of fundamental ontology, this in Being and time, was carried out from three sub-projects: existential analytical, destruction of the history of metaphysics and hermeneutics of facticity . The existential analytical, from which were analyzed the shades, fell on the being-there and has reached its limit by the impossibility of justifying historical ontologies, hence there was talk of "failure" in Being and time . Put the themes in evidence, was the work of an analogy, possible by taking into account the ontological characteristics regarding the affective tones and the poetry.<br>A presente pesquisa investiga dois temas (partes de uma única questão) ligados a duas fases distintas no pensamento heideggeriano. Em relação à primeira fase (o assim chamado primeiro Heidegger ), a pesquisa se voltou enfaticamente para as tonalidades afetivas (Stimmungen) de acordo com que foram abordadas em Ser e tempo, principalmente no §. 29, e Conceitos fundamentais da metafísica: mundo, finitude, solidão. Tais tonalidades afetivas foram apresentadas como estruturas ontológicas responsáveis por fazer com que o Dasein esteja sempre em estado de disposto a... . A disposição, o estar disposto para... desde alguma tonalidade afetiva, forma, juntamente com compreensão e discurso, os existenciais que retratam como o ser-aí é no mundo. Quanto à segunda fase (o dito segundo Heidegger ) o tema pautado foi a poesia, concebida como linguagem originária. A poesia foi diferenciada de poema por que ela não deve ser confundida com mero estilo literário. A poesia enquanto linguagem originária (Dichtung) traz o ente pela primeira vez ao aberto nomeando-o, como poema (Poiesie) se identifica com a arte de fazer poemas. Tonalidade afetiva e poesia foram discutidas de um ponto de vista ontológico. A transição para a segunda fase foi trabalhada tendo em vista aquilo que ficou conhecido como viragem (Kehre). Ao lidar com a viragem deixamos claro a inexistência de contradição entre as fases, haja visto que Heidegger, sem negar a viragem, por mais de uma vez declarou que sua filosofia se ocupa com uma única questão. A viragem se tornou evidente na década de 1930 e marcou um reposicionamento da questão posta em Ser e tempo. O projeto da ontologia fundamental, presente em Ser e tempo, foi conduzido a partir de três subprojetos: analítica existencial, destruição da historia da metafísica e hermenêutica da facticidade. A analítica existencial, desde a qual foram analisadas as tonalidades, recaiu sobre o ser-aí e alcançou seu limite pela impossibilidade de fundamentar ontologias históricas, daí falou-se em fracasso de Ser e tempo. Postos os temas em evidência, procedeu-se o trabalho de uma analogia, possível pela consideração das características ontológicas concernentes as tonalidades afetivas e a poesia.
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Saperas, Coll Israel. "Ser i temps: una experiència del temps com a horitzó comprensiu del ser." Doctoral thesis, Universitat de Girona, 2019. http://hdl.handle.net/10803/668197.
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This thesis consists of an ontological investigation of phenomenological-hermeneutic character of the work Sein und Zeit (Being and time) of Martin Heidegger. Through a set of meditations with this great work, is come to the experience of the sense of Being with which it is observed its ontological viability. So, we understand that the experience of the sense of Being is the realization of the existential analytics (ontology of the Dasein) through which the fundamental ontology is consumed. However, the fullness of the successful culmination of the Heideggerian ontological project does not lie in the experimental attainment of the sense of Being, but in going beyond it, from and in it, accessing the same Being. Therefore, the consummation of the experience of the sense of being (the realization of the fundamental ontology) is shown to us as the income in the same revelation of Being as nothing and protooriginal time from and in the immersion in the sense of Being as temporality ecstatic-horizontal<br>Aquesta tesi consisteix en una investigació ontològica de caràcter fenomenològic-hermenèutic de l’obra Sein und Zeit (Ser i temps) de Martin Heidegger. A través d’un conjunt de meditacions amb aquesta obra magna s’arriba a l’experiència del sentit del ser i es constata la seva viabilitat ontològica. Així doncs, entenem que l’experiència del sentit del ser és la realització de l’analítica existenciària (ontologia del Dasein) a través de la qual es consuma l’ontologia fonamental. Tanmateix, la plenitud de la culminació exitosa del projecte ontològic heideggerià no es limita a l’assoliment experimental del sentit del ser, sinó en anar més enllà d’aquest, des de i en ell, accedint al mateix ser. Per això, la consumació de l’experiència del sentit del ser (l’efectuació de l’ontologia fonamental) se’ns mostra com l’ingrés en la mateixa revelació del ser com a no-res i temps protooriginari des de i en la immersió en el sentit del ser com a temporalitat extàtico-horitzontal
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"The question "who is Dasein?" in being and time: the existential analysis of the "I am"." 1999. http://library.cuhk.edu.hk/record=b5896321.
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by Hung Suet Yee.<br>Thesis (M.Phil.)--Chinese University of Hong Kong, 1999.<br>Includes bibliographical references (leaves 124-129).<br>Abstract also in Chinese.<br>Abstract --- p.2<br>撮要 --- p.3<br>Table of Content --- p.4<br>Abbreviation --- p.6<br>Introduction --- p.7<br>Chapter A. --- The obvious answer to the who-question --- p.8<br>Chapter B. --- The structure of this Thesis --- p.13<br>Chapter Chapter I --- "The Question of ""Who"" and the Question of Being" --- p.19<br>Chapter A. --- Introduction --- p.19<br>Chapter B. --- The Question of Being and Dasein's Understanding of Being --- p.22<br>Chapter 1. --- The clarification of the structure of the Question --- p.22<br>Chapter 2. --- The circularity of the question --- p.27<br>Chapter C. --- Dasein's understanding of Being as its essential characteristic --- p.30<br>Chapter 1. --- The preliminary indication of the meaning of Dasein --- p.30<br>Chapter 2. --- The analytic of Dasein as distinguished from Anthropology --- p.36<br>Chapter D. --- The question of who of Dasein --- p.43<br>Chapter E. --- Conclusion --- p.49<br>Chapter Chapter II --- "Confronting Descartes´ةand Kant's ""I am´ح" --- p.52<br>Chapter A. --- Introduction --- p.52<br>Chapter B. --- The Criticism on the Cartesian Ego --- p.54<br>Chapter 1. --- Indeterminacy of the sum --- p.57<br>Chapter 2. --- Indeterminacy of substantiality --- p.60<br>Chapter C. --- The Criticism on the Kantian Cogito --- p.62<br>Chapter 1. --- The Paralogism of Pure Reason --- p.64<br>Chapter 2. --- The fall back to the indeterminacy of substance --- p.67<br>Chapter 3. --- Kant's return to the res cogitans --- p.70<br>Chapter D. --- Conclusion --- p.78<br>Chapter Chapter III --- "The everyday ""I""一so close yet far away" --- p.81<br>Chapter A. --- Introduction --- p.81<br>Chapter B. --- Dasein's everyday work-world --- p.83<br>Chapter 1. --- "The Heideggerian concept of the ""world""" --- p.85<br>Chapter 2. --- The ontico-existentiell explication of Dasein's work-world --- p.87<br>Chapter 3. --- The ontologico-existential explanation of worldhood --- p.89<br>Chapter 4. --- The work-world and the lack of privilege of Dasein's I-here --- p.93<br>Chapter C. --- Dasein's everyday with-world --- p.97<br>Chapter 1. --- The primacy of Dasein over the encountering of Other --- p.99<br>Chapter 2. --- Dasein's everyday Being-I and the Others --- p.102<br>Chapter D. --- Ponclusion --- p.107<br>Conclusion --- p.111<br>Bibliography --- p.124
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Cordeiro, Filipa Eusébio Vieira. "O fenómeno da morte: leituras em torno de Heidegger." Master's thesis, 2015. http://hdl.handle.net/10362/15312.
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Esta dissertação propõe um estudo do significado da morte enquanto condição da
existência humana, acompanhando, para este fim, a análise do fenómeno
desenvolvida por Martin Heidegger em Ser e Tempo. Para tal, faz-se uma exposição
das principais estruturas existenciais que constituem o ser do Dasein, entre elas o serno-
mundo e a estrutura tripartida do cuidado. Mediante a constatação da essencial
incompletude da investigação até então desenvolvida, propõe-se uma análise do
fenómeno da morte enquanto chave para a consideração teórica do Dasein como um
todo, bem como para o acesso ao conceito de autenticidade. Neste sentido, examinamse
as instâncias de compreensão pré-ontológica do fenómeno da morte por parte do
Dasein e analisa-se a disposição da ansiedade. Conclui-se que a ansiedade dá a ver ao
Dasein a possibilidade de conduzir uma existência autêntica, que consiste na
apropriação do seu ser através da antecipação da morte, mediante a qual lhe são
reveladas quais as suas possibilidades mais próprias. Explicita-se de que modo uma
concepção de temporalidade originária tem a sua origem na antecipação da morte,
sublinhando o facto de esta temporalidade estar implícita nos elementos que
constituem a estrutura do cuidado. Por último, atenta-se sobre os comentários tecidos
por Emmanuel Levinas a propósito do pensamento de Heidegger, dando especial
atenção à sua crítica da primazia da morte própria face à morte de outrem no seio da
analítica existencial. Em contraste com esta concepção, apresenta-se a proposta ética
de Levinas, pondo em evidência a análise distinta do fenómeno da morte que a ela
subjaz.
Books on the topic "Heidegger's Existential Analytic"
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Askay, Richard, and Jensen Farquhar. Being Unconscious. Edited by K. W. M. Fulford, Martin Davies, Richard G. T. Gipps, et al. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199579563.013.0071.
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This chapter argues for a rapprochement between Heidegger and Freud to gain a more unified, comprehensive, and holistic account of the human condition. While doing so, it explores the impact of Heidegger's philosophy on existential analysis and therapy by considering his global critique of Freudian psychoanalysis, and more specifically Freud's concepts of the Unconscious and the body. After a brief synopsis of his philosophy and its relevance for existential analysis, the chapter delineates Heidegger's critique of Freud's unconscious and considers how Binswanger, Boss, and Richardson try to preserve Freud's insights within the context of Heidegger's philosophy. The exploratory process then leads us to see bodily being as pivotal for the development of a truly holistic account of human existence. The chapter argues that Heidegger's humanism and neglect of the ontological primordiality of bodily being ultimately led him to a dualism he ubiquitously fought to avoid.
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Dreyfus, Hubert L. Background Practices. Edited by Mark A. Wrathall. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198796220.001.0001.
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Hubert Dreyfus is one of the foremost advocates of European philosophy in the anglophone world. His clear, jargon-free interpretations of the leading thinkers of the European tradition of philosophy have done a great deal to erase the analytic–Continental divide. But Dreyfus is not just an influential interpreter of Continental philosophers; he is a creative, iconoclastic thinker in his own right. Drawing on the work of Heidegger, Husserl, Merleau-Ponty, Foucault, and Kierkegaard, Dreyfus makes significant contributions to contemporary conversations about mind, authenticity, technology, nihilism, modernity and postmodernity, art, scientific realism, and religion. This volume collects thirteen of Dreyfus’s most influential essays, each of which interprets, develops, and extends the insights of his predecessors working in phenomenological and existential philosophy. The essays exemplify a distinctive feature of his approach to philosophy, namely the way his work inextricably intertwines the interpretation of texts with his own analysis and description of the phenomena at issue. In fact, these two tasks—textual exegesis and phenomenological description—are for Dreyfus necessarily dependent on each other. In approaching philosophy in this way, Dreyfus is an heir to Heidegger’s own historically oriented style of phenomenology.
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Flynn, Thomas R. The Later Sartre. Edited by Dan Zahavi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.013.20.
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Toward the midpoint of his career, Sartre famously announced the separation from his previous work which he described as a rationalist philosophy of consciousness. Henceforth, he implied, his focus would be on free organic praxis. It would be dialectical and historical not just analytical and psychological. It seemed that he was distancing himself from classical (constitutive) Husserlian phenomenology in favor of something more fluid, more concrete like the hermeneutic phenomenology that he discovered in the Heidegger of Being and Time and was recommending as an ingredient in his Existential psychoanalysis. But classical phenomenology was not so much passed over as it was placed in abeyance to return in Sartre’s study of Gustave Flaubert, his life and times. The author proposes to chart and critique this methodological circle of applied phenomenology.
Book chapters on the topic "Heidegger's Existential Analytic"
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"Heidegger and the existential analytic." In Understanding Existentialism. Acumen Publishing Limited, 2005. http://dx.doi.org/10.1017/upo9781844653690.002.
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Végső, Roland. "The Metaphysics of Worldlessness." In Worldlessness After Heidegger. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474457613.003.0002.
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The first chapter provides an overview of Martin Heidegger’s works by tracing the way he defines the world and worldlessness at various stages of his career. The first half of the chapter examines the role the concept of worldlessness plays in Being and Time and the existential analytic of Dasein. The second half of the chapter examines Heidegger’s later works and his critique of modernity. The chapter argues that Heidegger starts with the assumption that the stone is worldless but ends up concluding that Being is worldless. Thus, the objective of Chapter 1 is to trace the trajectory of this shift from the lifeless object to Being itself as the site of worldlessness. The chapter concludes by examining the political stakes of the Heideggerian definition of worldlessness.
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Blattner, William. "Heidegger: the existential analytic of Dasein." In The Cambridge Companion to Existentialism. Cambridge University Press, 2012. http://dx.doi.org/10.1017/ccol9780521513340.009.
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Simone, Emma. "A Sense of Place." In Virginia Woolf and Being-in-the-world. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474421676.003.0003.
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In this chapter, the significance of the notion of ‘place’ throughout Woolf’s oeuvre is explored. Sharing affinities with the Heideggerian perspective, Woolf’s writings both demonstrate and reinforce the significance of place as an essential aspect of the individual’s state of Being-in-the-world. For both Woolf and Heidegger, place becomes the means by which individuals form connections not only with the Other, but also with the past. Throughout her oeuvre, Woolf privileges an existential understanding of place insofar as setting is rarely represented as an inert backdrop or a geographic co-ordinate on a map. Woolf demonstrates that the individual’s everyday involvements are always already inextricably connected to particular physical contexts. Diverging from the focus of Heidegger’s analysis in Being and Time, for Woolf, place is understood as both a literal and figurative representation of the prevailing social order.
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"Truth and Temptation: Confessions and Existential Analysis." In A Companion to Heidegger’s Phenomenology of Religious Life. Brill | Rodopi, 2010. http://dx.doi.org/10.1163/9789042030817_015.
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"2. Potentiality and Authenticity: Heidegger’s Preparatory Existential Analytic in Being and Time." In The World of Freedom. Stanford University Press, 2020. http://dx.doi.org/10.1515/9780804792714-004.
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