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1
Tomyuk, Ol'ga Nikolaevna. "Creativity in Martin Heidegger's existentialism." Культура и искусство, no. 5 (May 2020): 18–26. http://dx.doi.org/10.7256/2454-0625.2020.5.32811.
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In the conditions of globalization with characteristic for this era sociocultural transformations, the anthropological problematic, which emphasizes the role of interrelation between creativity and personal being, comes to the forefront. The object of this study is creativity in the philosophical-cultural concept of M. Heidegger. The subject is the phenomenon of creation in M. Heidegger's existentialism. Reference to the concept of M. Heidegger is not accidental, since the problem of human and creativity is focal in his philosophical writings. In his work “The Origin of the Work of Art”, Heidegger sets an ontological vector of studying creativity in art, assigning to being as such the core position. The article explores M. Heidegger's understanding of creation, which he describes using the terms of "being", "time", "space", "unconcealment", "truth", "thingness", "beautiful", and "beauty".The theoretical and methodological basis of the study was the cultural and historical method. The appeal to the existential-phenomenological methodology allows identifying the peculiarities of comprehension of creativity in the concept of M. Heidegger. The systemic approach serves as the foundation for examining the phenomenon of creativity as a system. It is determines that Heidegger explains creativity as the artist’s way to personal fulfillment. The conclusion is made that according to the philosopher not every work can be attributed to creation, but only those that reflect the system of views of the artist and specificity of time. For Heidegger, art is the space of existence and creation; the essence of art consists in the truth being created in creation.
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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 (January 3, 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.
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Pramono, Adi Tri. "Religious Conflict in Terms of Martin Heidegger's Philosophy of Existentialism." International Journal of Religious and Cultural Studies 2, no. 2 (October 26, 2020): 81–93. http://dx.doi.org/10.34199/ijracs.2020.10.05.
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This paper aims to provide an overview of the process and construction of religious conflict, including genealogy, forms, and analysis of religious conflict causes. Further, this research also provides an in-depth analysis of religious conflicts from Martin Heidegger's existentialist philosophy. The methodology employed in this paper is hermeneutics. The research result indicates that the root of religious conflict is fear in facing increasingly modern life. The existence of this fear reduces the presence of the possibility. In the context of Martin Heidegger's existentialist philosophy, the experience is a process of being as Dasein to exist. Therefore religious conflict tends to be taken as a priority decision due to the lack of awareness of existential possibilities. The paper contributes to society in the sense that education must be accessible without any obstacles because, through knowledge, a broader perspective can be obtained since the right to education must be placed prior the right to exist.
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Kaulius, Tomas. "Edith Stein’s approach to Martin Heidegger’s existential philosophy." SOTER: Journal of Religious Science 59 (2016): 9–22. http://dx.doi.org/10.7220/2335-8785.59(87).1.
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Lipps, Hans, and Jason Hills. "Pragmatism and Existential Philosophy." Journal of French and Francophone Philosophy 18, no. 1 (January 26, 2010): 106–18. http://dx.doi.org/10.5195/jffp.2010.174.
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Hans Lipps compares pragmatism (William James and John Dewey) existentialism (Friedrich Nietzsche, Soren Kierkegaard, and Martin Heidegger) in this 1936 article translated from French. He claims that they aim at the same goals, e.g., a return to lived experience and a rejection of the Cartesian legacy in philosophy. While summarizing the commonalities of each, he engages in a polemic against philosophy then that remains relevant now into the next century.
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Stein, Edith, and Mette Lebech. "Martin Heidegger’s Existential Philosophy Translation by Mette Lebech." Maynooth Philosophical Papers 4 (2007): 55–98. http://dx.doi.org/10.5840/mpp200747.
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Siplivii, Gregory N. "The Phenomenology of “Nothingness” by Martin Heidegger and Jean-Paul Sartre." Voprosy Filosofii, no. 6 (2021): 120–30. http://dx.doi.org/10.21146/0042-8744-2021-6-120-130.
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This article is devoted to the analysis of the phenomenology “Nothingness” by Martin Heidegger and Jean-Paul Sartre. Through research of existential phenomenology, the article also touches on the topic of “mood” as philosophical intentionality. Various kinds of “moods”, such as faintness (Verstimmung), ennui (Langeweile), burden (Geworden), inquisitiveness (Neugier), care (Sorge) and conscience (Gewissen), by Martin Heidegger’s and nausea (la nausée), anxiety (l’anxiété), dizziness (le vertige) by Jean-Paul Sartre, is considered in the context of what they may matter in an ontological sense. The phenomenologically understood “mood” as a general intentionality towards something is connected with the way in which the existing is able to ask about its own self. In addition, the article forms the concept of the original ontological and phenomenological “incompleteness” of any existential experience. It is this incompleteness, this “always-still-not” that provides an existential opportunity to realize oneself not only thrown into the world, but also different from the general flow of being. This “elusive emptiness” is interpreted in the article in accordance with the psychoanalytic category of “real” (Jacques Lacan).
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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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Todres, Leslie A. "The Experience of Human Finitude: A Phenomenological Investigation." South African Journal of Psychology 16, no. 4 (December 1986): 122–25. http://dx.doi.org/10.1177/008124638601600404.
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This article attempts to explore some relationships between awareness of finitude and our every-day lives. To this end, both existential philosophy and phenomenological-psychological research are employed. Existential philosophy, especially as in the writings of Martin Heidegger, is used to delineate this field of interest as a vital context for self-understanding. A phenomenological-psychological research methodology is employed to describe the experience of focusing on personal finitude by a group of young people by means of experiential procedures and reflections.
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Mitlyanskaya, Maria B. "Key notions and ideas of Martin Heidegger’s «history of being» concept." Вестник Пермского университета. Философия. Психология. Социология, no. 3 (2020): 384–94. http://dx.doi.org/10.17072/2078-7898/2020-3-384-394.
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The paper explores Martin Heidegger’s concept of the «history of being». This concept was created in the philosopher’s late period. Critically analyzing the own paths of existential philosophy revealed in Being and Time, Heidegger gradually forms a spectrum of being-historical notions that will occupy a central position in contemplation after «the turn». The methods of analyzing the presence used before «the turn» create the appearance of an anthropological approach to the question of being, which becomes the main subject of the philosopher’s self-criticism. This, in particular, served as an originative impulse for the formation of the «history of being» concept. This article presents the key intentions of this concept. The author reveals these intentions in their natural interconnection, tracing the development trends from Black Notebooks to full-fledged volumes devoted to history of being. The questions asked in the renowned Heidegger’s opus magnum are revealed in a completely different plane, where the human presence (Dasein) is transformed into the foundation of the people’s essence, provided they are open to the call of being (Geschick). The author of the article does not share the opinion of researchers claiming that there are sufficient grounds to draw a hard line between Heidegger-1 and Heidegger-2, interpreting «the turn» as a sharp rejection by the philosopher of the results of his work before the 1930s. However, the being-historical layer requires new historical and philosophical interpretations: the professor’s forced release from the academic framework opened a new depth of his language and thought. Therefore, the key notions of the being-historical concept, necessary for acquaintance with it, have become the topic of this study. The hermeneutic and historical-genetic methods are the main ones applied in the study. The former, perfected by Martin Heidegger himself, is necessary in the interpretation of his texts, saturated with specific turns, original use of previously known terms, poetic allegories.
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FEIJOO, Ana Maria Lopez Calvo De, and Paulo Victor Rodrigues Da COSTA. "Daseinsanálise e a Tonalidade Afetiva do Tédio: Diálogos entre Psicologia e Filosofia." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 3 (2020): 317–28. http://dx.doi.org/10.18065/2020v26n3.7.
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The aim of this article is to think, especially from the phenomenological-hermeneutic perspective, the relationship between the attunement of boredom and the daseinsanalysis. Such a thought arises explicitly with the German philosopher Martin Heidegger, making essential the relation between phenomenology and hermeneutics. From this, the possibility of a repositioning of understanding in relation to boredom arises: a solipsist interpretation is avoided and appears an historical interpretation of certain existential disorders that in the contemporary world need renewed interpretations. Philosophy emerges as a fundamental element of the dialogue in this new understanding of the phenomenon of boredom, unfortunately not yet thematized by the main authors of Daseinsanalysis.
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Dakhniy, Andriy. "Establishment of existentially-temporal problematics in Martin Heidegger's philosophy: Marburg lecture «The concept of time» (1924)." Sententiae 23, no. 2 (December 16, 2010): 64–78. http://dx.doi.org/10.22240/sent23.02.064.
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Hidayatullah, Istnan. "DIALEKTIKA EKSISTENSIAL DALAM KISAH MUSA-KHIDIR." Al-Munir: Jurnal Studi Ilmu Al-Qur'an dan Tafsir 2, no. 01 (June 5, 2020): 188–222. http://dx.doi.org/10.24239/al-munir.v2i01.51.
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This research focuses on the existential dialectical momentum contained in the story of Moses and Kheer. Judging from the title has confirmed that the approach used is the philosophy of existentialism, which in this case was introduced by Martin Heidegger. The results of this study, among others, reveal the relationship between the characters in the story (Musa and Kheer), hereinafter referred to as Dasein with other entities, such as objects that are tools, objects not tools and other Dasein. In addition, he also managed to explore the three existential phases experienced by each Dasein, namely the existential phase, the facticity phase, and the destruction phase. Musa and Khidir in Surah al-Kahf: 65-82 experienced these three phases, from the time they met, the adventure to the separation.
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Aich, Tapas Kumar. "Existential Psychology & Buddha Philosophy: It's Relevance in Nurturing a Healthy Mind." Journal of Psychiatrists' Association of Nepal 3 (January 2, 2015): 22–28. http://dx.doi.org/10.3126/jpan.v3i3.11836.
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The term "existentialism" have been coined by the French philosopher Gabriel Marcel in the mid-1940s and adopted by Jean-Paul Sartre. The label has been applied retrospectively to philosophers like Martin Heidegger, Karl Jaspers and Søren Kierkegaard and other 19th and 20th century philosophers who, despite profound doctrinal differences, generally held that the focus of philosophical thought should be to deal with the conditions of existence of the individual person and his or her emotions, actions, responsibilities, and thoughts. The early 19th century philosopher Søren Kierkegaard, posthumously regarded as ‘the father of existentialism’, maintained that the individual solely has the responsibilities of giving one's own life meaning and living that life passionately and sincerely, in spite of many existential obstacles and distractions including despair, angst, absurdity, alienation, and boredom. Over the last century, experts have written on many commonalities between Buddhism and various branches of modern western psychology like phenomenological psychology, psychoanalytical psychotherapy, humanistic psychology, cognitive psychology and existential psychology. In comparison to other branches of psychology, less have been studied and talked on the commonalities between Buddhist philosophy and modern existential psychology that have been propagated in the west. Buddha said that the life is ‘suffering’. Existential psychology speaks of ontological anxiety (dread, angst). Buddha said that ‘suffering is due to attachment’. Existential psychology also has some similar concepts. We cling to things in the hopes that they will provide us with a certain benefit. Buddha said that ‘suffering can be extinguished’. The Buddhist concept of nirvana is quite similar to the existentialists' freedom. Freedom has, in fact, been used in Buddhism in the context of freedom from rebirth or freedom from the effects of karma. For the existentialist, freedom is a fact of our being, one which we often ignore. Finally, Buddha says that ‘there is a way to extinguish suffering’. For the existential psychologist, the therapist must take an assertive role in helping the client become aware of the reality of his or her suffering and its roots. As a practising psychiatrist, clinician, therapist we often face patients with symptoms of depression where aetiology is not merely a reactive one, not an interpersonal conflict, not simply a cognitive distortion! Patients mainly present with some form of personal ‘existential crisis’. Unless we understand and address these existential questions, we probably, will fail to alleviate the symptoms of depression, by merely prescribing drugs, in these patients! DOI: http://dx.doi.org/10.3126/jpan.v3i3.11836
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Quesada, Julio. "Davos 1929: “¿Qué es el Hombre?” El desencuentro entre Cassirer y Heidegger. Razones filosófica y política." Investigaciones Fenomenológicas, no. 17 (February 8, 2021): 177. http://dx.doi.org/10.5944/rif.17.2020.29712.
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Mi ensayo ha querido explicar genealógicamente y de forma contextualizada el desencuentro entre Ernst Cassirer y Martin Heidegger en Davos, y la deriva de éste hacia el nazismo desde los presupuestos de su filosofía existencial. ¿Qué papel juega el antisemitismo espiritual en la crítica heideggeriana al neokantismo y la fenomenología trascendental? ¿Por qué la fenomenología de Edmund Husserl es "una monstruosidad"? ¿Por qué Kant se convierte en batalla y campo de batalla de la Kulturkampf? ¿Por qué se lee a Heidegger como se lee? ¿Qué sentido tiene la práctica de la historia de la filosofía en el “final” de la filosofía?My essay wanted to explain genealogically and in a contextualized way the disagreement between Cassirer and Heidegger in Davos, and its drift towards Nazism from the budgets of their existential philosophy. What role does spiritual anti-Semitism play in the Heideggerian critique of neo-Kantianism and transcendental phenomenology? Why is Husserl's phenomenology "a monstrosity"? Why does Kant become the battle and battlefield of the Kulturkampf? Why do you read Heidegger as you read? What is the meaning of the practice of the history of philosophy in the “final” of philosophy?
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Podoroga, Boris V. "Logos and Prosthesis: Bernard Stiegler’s Theory of Tertiary Memory." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 6 (December 15, 2020): 90–99. http://dx.doi.org/10.37482/2687-1505-v067.
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This article discusses the relationship between the concepts of writing and tertiary memory in Bernard Stiegler’s philosophy of technology. It is demonstrated that tertiary memory, being a process of sensuality exteriorization (espacement) that defines the specifics of human existence, is almost identical to Derrida’s writing. Tertiary memory is expressed in everything that falls under the rubric “record”, from the most primitive tools to socio-political institutions and cybernetic technologies. Unlike Derrida, Stiegler believed that tertiary memory is most clearly expressed in material and technical objects. As an example the paper takes Stiegler’s critical analysis of Husserl’s phenomenology and Martin Heidegger’s existential ontology. Stiegler shows that in Husserl’s phenomenology, tertiary memory is represented by tertiary retention (determining a set of symbols, signs and images that implicitly constitute phenomenological experience), while in Heidegger’s philosophy, by the world-historical, determining the objective historical heritage of humankind, without which, as Stiegler demonstrates, there can be no existential experience. Further, the article discusses Stiegler’s thesis about historical and ontological duality of tertiary memory, containing both creative and destructive potential. Referring to Derrida, Stiegler shows that technics should be understood as what Plato called pharmakon, meaning a substance that can be both poison and remedy. This thesis defines the contemporary problem of lacking reflexion of the above-mentioned structural technical duality, which leads to excessive instrumentalization of the technics and its destructive effect on humans, similar to that during the time of Greek sophists.
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Vitelli, Roberto. "Binswanger, Daseinsanalyse and the Issue of the Unconscious: An Historical Reconstruction as a Preliminary Step for a Rethinking of Daseinsanalytic Psychotherapy." Journal of Phenomenological Psychology 49, no. 1 (April 6, 2018): 1–42. http://dx.doi.org/10.1163/15691624-12341343.
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Abstract Drawing on Ludwig Binswanger’s work, this paper seeks to reconstruct historically and theoretically his relationship with Freud and Psychoanalysis and to trace his ideas with regard to the Unconscious. Tied to Freud by a friendship lasting thirty years, it started mainly from his encounter with the philosophy of Immanuel Kant, Alexander Pfänder, Franz Brentano, Edmund Husserl, Martin Heidegger and Martin Buber that Binswanger developed an original system of thinking and clinical application. The issue of the unconscious, beginning from this theoretical shift, underwent a radical reformulation. First, Heideggerian thought allowed him to recognize the importance of different World-Projects, intended as existential a priori characterized by a specific internal normativity. Subsequently, the return to Husserl’s thinking lead Binswanger to rethink again the unconscious issue in light of the field of Passive Synthesis. In this paper we will examine all these issues and reconsider their importance for psychotherapeutic practice.
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Kamens, Sarah R. "Extreme States and Extreme Conditions: On Homelessness and the Ontico-ontological Difference." Journal of Humanistic Psychology 59, no. 5 (March 19, 2018): 697–705. http://dx.doi.org/10.1177/0022167818763734.
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This article briefly examines the intersections between extreme psychological states and extreme structural conditions of the world. Drawing on the work of Martin Heidegger and Louis Sass, I argue that heightened focus on ontological–existential matters during extreme states often comprises (rather than eschews) a meaningful and humanistic response to extreme worldly conditions. At the center of this article are the stories of two persons who offered generosity and hospitality toward the everyday community of other humans while experiencing both extreme psychological states and extreme structural conditions.
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Schaller, Klaus. "Patoĉka's Interpretation of Comenius and Its Significance for Present-Day Pedagogics." Science in Context 6, no. 2 (1993): 617–31. http://dx.doi.org/10.1017/s0269889700001526.
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The ArgumentThe political changes in Czechoslovakia and in other Eastern European countries in 1989 are closely related to Jan Patoĉka's philosophy. He was one of the first speakers for the human rights manifesto “Charta 77” and died following his political interrogations in 1978. Vàclav Havel, the president of the ĉSFR, was one of his students. Patoĉka's philosophy is sketched here following his interpretation of Comenius, beginning with an early work of 1932 and until his interpretation of Comenius' The Paradise of the World and the Labyrinth of the Heart in his book Die Philosophic der Erziehung des J. A. Comenius (1970) (J. A. Comenius' Philosophy of Education).As a phenomenologist who transcends both Husserl and Heidegger, Patoĉka's conflict with the political system of his country was inevitable. The regime could not put up with his thesis on the “open soul” which, due to its existential openness, can hear the “call of conscience.” Behind this thesis stands Patocka's teaching of the three movements of existence. And out of this follows his “Education of the Turning.” Patoĉka's theory of education leads straight to some nondogmatic conceptions of education such as the “Communication Pedagogics” which dates back to the dialogical education of Martin Buber.
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Gaffney, Jennifer. "The Pregnant Body and the Birth of the Other: Arendt’s Contribution to Original Ethics." Research in Phenomenology 50, no. 2 (July 22, 2020): 199–215. http://dx.doi.org/10.1163/15691640-12341447.
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Abstract This paper examines Hannah Arendt’s contribution to recent debate concerning the urgency of Martin Heidegger’s original ethics. To this end, I turn to Arendt’s existential interpretation of birth as this takes shape in her discourse on the miracle. Though recent commentators have criticized Arendt’s emphasis on the miracle, I argue that she deepens a conversation about birth that Dennis Schmidt, following Jacques Derrida, has set in motion in his efforts to contribute to a more original ethics. Whereas Schmidt prioritizes the helplessness of the newborn, Arendt’s interpretation of the miracle suggests that birth reminds us not simply of our responsibility to help the helpless, but also of our responsibility to prepare the world for the incalculable possibilities of the newcomer. In this, I argue that Arendt brings into focus the ground of our responsibility to make space in the world for what cannot be reduced and decided on in advance by calculative procedure, thereby opening new paths to thinking the task of original ethics.
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Litvin, Tatyana Valerievna. "“Religion after Religion”, or Current Projects in Posmetaphysical Theology." Philosophy of Religion: Analytic Researches 4, no. 2 (2020): 168–73. http://dx.doi.org/10.21146/2587-683x-2020-4-2-168-173.
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Оne of the newest monograph is analysed where the ideas of Western theologians of the last decades, basing their theories on the reception of the philosophy of Martin Heidegger, are examined, Caputo, Kearney, Manjussakis, Hart being choosed in the first place. The rejection of metaphysics and the search for new methods of cognition, new philosophizing ways are actual for theology as well. Methodological issues, updating the existential vocabulary of theology, rethinking the transcendent become the subjects of reflection of postmodern theology. The reviewer pays reasonable attention, in accordance with the book, to a transition from onto-thology to the theology of event and emphasizes that study of contemporary Western theologians is valuable for Russia, especially in the context of today’s introducing academic theology into the system of education.
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Pavlov, Ilia. "An Ontology of Power as an Ontology of History: An Appraisal of Vladimir Bibikhin’s Political Philosophy." Sotsiologicheskoe Obozrenie / Russian Sociological Review 18, no. 3 (2019): 195–223. http://dx.doi.org/10.17323/1728-192x-2019-3-195-223.
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The paper deals with the phenomenological, ontological, and existential grounds of the political philosophy and the philosophy of history as proposed by Vladimir Bibikhin in a course of lectures called (It’s) Time (Time-Being). Following the crucial ideas of Martin Heidegger’s Being and Time, Bibikhin introduces the concepts of “early” and “late” disciplines, illustrated by the rules of Sophia Alekseyevna and Peter the Great, accordingly. These concepts are introduced to indicate two different ontological structures of historical and political action. An ‘early’ discipline stands for an ontological basis for democracy, whereas a ‘late’ one refers to autocracy and despotism. Drawing on multiple Bibikhin’s works dedicated to Russia, such as Introduction to the Philosophy of Law, The Power of Russia, and Our Place in the Word, the author argues that Bibikhin further elaborates the political and ontological aspects of the above-mentioned concept of the ‘late’ discipline in these texts. In contrast, the book New Renaissance is considered as an illustration of an ‘early’ discipline which is prevalent in the West, according to Bibikhin. Finally, the author proposes a critical evaluation of Bibikhin’s political philosophy in regards to its close link with an ideology and outlines the possible perspectives of implementing some of Bibikhin’s ideas in contemporary debates about the political.
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Tibaldeo, Roberto Franzini. "Hans Jonas’ ‘Gnosticism and Modern Nihilism’, and Ludwig von Bertalanffy." Philosophy & Social Criticism 38, no. 3 (March 2012): 289–311. http://dx.doi.org/10.1177/0191453710389451.
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‘Gnosticism and Modern Nihilism’ (published in Social Research, 1952) is indeed one of Hans Jonas’ most famous essays, to which its author reserved very deep attention during his philosophical career. As a former pupil of Martin Heidegger and Rudolf Bultmann, Jonas started to deal with religious topics, and specifically with Gnosticism, from the very outset of his philosophical career in the 1920s. After gaining recognition thanks to his remarkable philosophical-existential interpretation of Gnosticism, he returned to the modern age and its philosophical characters. Principally, Jonas discovered that modern philosophy up to Heidegger and Sartre suffered from a peculiar spiritual disease – namely, nihilism – that he had already traced in ancient Gnosticism and that he intended to reject. Therefore, Jonas’ acquaintance with ancient religion and thinking gave him a deep insight into the modern age and provided him with a first glimpse of what was later to become his biological philosophy. However, whoever could imagine that the idea of tracing similarities between Gnosticism and modern thinking came to Jonas at the beginning of 1950 from the famous philosopher and biologist Ludwig von Bertalanffy? In this article, I shall endeavour to demonstrate this thesis by quoting from unpublished documents. However, I shall also try to prove that Jonas did not follow von Bertalanffy’s advice completely. The overall aim is, therefore, both to highlight the origins of an essential turning point in the thinking of Hans Jonas, and, on such a basis, to outline the innovation and originality of his philosophical contribution.
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Balogh, Lehel, Masaru Tanaka, Nóra Török, László Vécsei, and Shigeru Taguchi. "Crosstalk between Existential Phenomenological Psychotherapy and Neurological Sciences in Mood and Anxiety Disorders." Biomedicines 9, no. 4 (March 27, 2021): 340. http://dx.doi.org/10.3390/biomedicines9040340.
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Psychotherapy is a comprehensive biological treatment modifying complex underlying cognitive, emotional, behavioral, and regulatory responses in the brain, leading patients with mental illness to a new interpretation of the sense of self and others. Psychotherapy is an art of science integrated with psychology and/or philosophy. Neurological sciences study the neurological basis of cognition, memory, and behavior as well as the impact of neurological damage and disease on these functions, and their treatment. Both psychotherapy and neurological sciences deal with the brain; nevertheless, they continue to stay polarized. Existential phenomenological psychotherapy (EPP) has been in the forefront of meaning-centered counseling for almost a century. The phenomenological approach in psychotherapy originated in the works of Martin Heidegger, Ludwig Binswanger, Medard Boss, and Viktor Frankl, and it has been committed to accounting for the existential possibilities and limitations of one’s life. EPP provides philosophically rich interpretations and empowers counseling techniques to assist mentally suffering individuals by finding meaning and purpose to life. The approach has proven to be effective in treating mood and anxiety disorders. This narrative review article demonstrates the development of EPP, the therapeutic methodology, evidence-based accounts of its curative techniques, current understanding of mood and anxiety disorders in neurological sciences, and a possible converging path to translate and integrate meaning-centered psychotherapy and neuroscience, concluding that the EPP may potentially play a synergistic role with the currently prevailing medication-based approaches for the treatment of mood and anxiety disorders.
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Knox, Jeanette Bresson Ladegaard. "The Vitality of Mortality: Being-Toward-Death and Long-Term Cancer Survivorship." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 45, no. 6 (June 2, 2020): 703–24. http://dx.doi.org/10.1093/jmp/jhaa010.
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Abstract Long-term cancer survivorship is an emerging field that focuses on physical late-effects and psychosocial implications for the inflicted. This study wishes to cast light on the underlying ontological aspect of long-term survivorship by philosophically exploring how being in life post cancer is perceived by survivors. Sixteen in-depth interviews with 14 Danish cancer survivors were conducted by the author. Having faced a life-threatening disease but no longer being in imminent danger of dying, survivors still considered death a defining yet dynamic component in their approach to life as a moving toward the end, sparking a sense of vitality in mortality. In order to unfold the interviewees’ renewed existential understanding post cancer, this study employs Martin Heidegger’s ontological analysis of death. In survivorship, my participants can thus be understood as being left with the perpetual choice between living in inauthenticity or in authenticity. The difference between the two modes of existence exhibits two diverging ways of relating to death, self, and being-in-the-world. At the same time, the role of death in long-term survivorship reflects back on the magnitude of the initial existential and moral upheaval triggered by the cancer diagnosis. Understanding the role of death in long-term survivorship can positively inform the field of cancer rehabilitation and long-term survivor care.
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Grinshpun, I. B. "The history of psychotherapy. Lecture 2. Historical background of psychotherapy (Part III)." Консультативная психология и психотерапия 24, no. 2 (2016): 115–31. http://dx.doi.org/10.17759/cpp.2016240208.
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This publication continues a series of lectures by Igor Borisovich Grinshpun about the history of psychotherapy. This part is devoted to the influence of XIX cen- tury psychology and philosophy to the psychotherapy and describes a wide range of personalities of that time. It traces the development of the natural science line from Wundt’s up to the American behaviorism. We consider some of the ideas of F. Brentano, and their development in the phenomenology of Edmund Husserl and Martin Heidegger existentialism. Indirect and direct influence of this philosophical approaches to different areas of psychotherapy is analyzed. The founded by Dil- they humanitarian direction in psychology are considered , which became a base for humanistic and existential psychotherapy. The meaning of the hermeneutics of for psychotherapy is discussed. The analysis of the A. Pushkin writings’ fragments in terms of hermeneutics is done. It addresses the issue of diagnosis in psychiatry and psychotherapy. The influence of F. Galton ideas and inventions to psychology and psychotherapy is described. There is shown the connection between the pseudosci- ence phrenology and the doctrine of the localization of mental functions, which is important for the development of psychiatry and clinical psychology.
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Hamilton, Scott. "I am uncertain, but We are not: a new subjectivity of the Anthropocene." Review of International Studies 45, no. 04 (April 23, 2019): 607–26. http://dx.doi.org/10.1017/s0260210519000135.
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AbstractThe concept of ‘the Anthropocene’ as a new human-induced geological epoch has made its way into IR. Debates have recently arisen between ‘post-humanists’ stressing its destruction of subject-object binaries and ‘New Anthropocentrists’ arguing that it increases the importance of the human being as planetary steward. This article moves beyond these debates to question a strange but unexplored foundation that underlies the basic discourse of the Anthropocene: the assertion that humanity must be grouped together as a collective species, ‘anthropos’, or planetary ‘We’. Using the philosophy of Martin Heidegger, it argues that the Anthropocene reveals a new and deeper shift in human subjectivity, moving from an individualistic Cartesian ‘I’ to a collective and planetary ‘We’. This argument is made in three steps. First, today's common treatment of humanity as a collective whole in Anthropocene literature is examined. Second, it details how transformations in subjectivity occur by shifting the historical boundaries of our most fundamental notion of certainty – the ‘subiectum’ – and how the technologies of Earth System Science (ESS) subtly facilitate this shift today. Finally, the article argues how this subjective transformation from the ‘I’ to the ‘We’ results from the temporal, spatial, and existential incalculability and uncertainty of the Anthropocene, thereby fostering the rise of certainty in new forms of conflictual identity politics.
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Čiočytė, Dalia. "The Literary Experience of God in Death’s Vicinity in the Works of Freedom Fighter Bronius Krivickas." Literatūra 62, no. 1 (December 28, 2020): 73–86. http://dx.doi.org/10.15388/litera.2020.1.5.
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Bronius Krivickas (1919–1952), a Lithuanian poet and fiction writer, a fighter against the Soviet occupation of Lithuania, reflects carefully the main ideas of existentialism: Søren Kierkegaard’s concept of individual freedom, Martin Heidegger’s notion of being-toward-death, the concept of a limiting situation developed by Karl Jaspers. In the worldview of B. Krivickas’s literary works, these ideas are associated with the context of Catholic philosophy and theology.This article investigates the notion of God within the existential limiting situation (especially the situation of death) in the literary works by B. Krivickas. The main critical perspective is the theology of literature.
In the context of the dramatic experience of World War II, B. Krivickas’s short stories, a symbolist play A Tale About a Princess, and poetical prose works interpret God as being perceived through human conscience and a human longing for spiritual harmony. God is being thought of as the ultimate metaphysical mystery.In the period of Lithuanian fights for freedom, B. Krivickas’s poetry reveals an intense partisan self-consciousness. The poetry interprets the fight against the Soviet aggressor as a sacrifice for the nation’s freedom and compares it indirectly with the ultimate sacrifice of Jesus Christ. According to the logic of existentialism, B Krivickas’s poetry claims that a human being is absolutely free, even if this means to choose freedom at the cost of life.God becomes the personal you for the fighter seen in B. Krivickas’s poetry. The main theme of the fighter’s dialogue with God is an existential complaint. The fighter experiences deep theodic dilemmas. He has no doubts about the righteousness of the war against the Soviet occupation, but he has deep doubts about the divine permission for evil to exist in the world. The faith of the poetic fighter is just his will to believe, his desire to believe. Thus the poetic figure of the fighter acquires both patriotic and religious heroism.
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Čiočytė, Dalia. "The Literary Experience of God in Death’s Vicinity in the Works of Freedom Fighter Bronius Krivickas." Literatūra 62, no. 1 (December 28, 2020): 73–86. http://dx.doi.org/10.15388/litera.2020.1.5.
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Bronius Krivickas (1919–1952), a Lithuanian poet and fiction writer, a fighter against the Soviet occupation of Lithuania, reflects carefully the main ideas of existentialism: Søren Kierkegaard’s concept of individual freedom, Martin Heidegger’s notion of being-toward-death, the concept of a limiting situation developed by Karl Jaspers. In the worldview of B. Krivickas’s literary works, these ideas are associated with the context of Catholic philosophy and theology.This article investigates the notion of God within the existential limiting situation (especially the situation of death) in the literary works by B. Krivickas. The main critical perspective is the theology of literature.
In the context of the dramatic experience of World War II, B. Krivickas’s short stories, a symbolist play A Tale About a Princess, and poetical prose works interpret God as being perceived through human conscience and a human longing for spiritual harmony. God is being thought of as the ultimate metaphysical mystery.In the period of Lithuanian fights for freedom, B. Krivickas’s poetry reveals an intense partisan self-consciousness. The poetry interprets the fight against the Soviet aggressor as a sacrifice for the nation’s freedom and compares it indirectly with the ultimate sacrifice of Jesus Christ. According to the logic of existentialism, B Krivickas’s poetry claims that a human being is absolutely free, even if this means to choose freedom at the cost of life.God becomes the personal you for the fighter seen in B. Krivickas’s poetry. The main theme of the fighter’s dialogue with God is an existential complaint. The fighter experiences deep theodic dilemmas. He has no doubts about the righteousness of the war against the Soviet occupation, but he has deep doubts about the divine permission for evil to exist in the world. The faith of the poetic fighter is just his will to believe, his desire to believe. Thus the poetic figure of the fighter acquires both patriotic and religious heroism.
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Zowisło, Maria. "ALL-ROUND WANDERINGS. ETHOS AND EPIPHANIES OF THE ABODE." Folia Turistica 49 (December 31, 2018): 313–31. http://dx.doi.org/10.5604/01.3001.0013.0833.
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Purpose. To expose the ethos and epiphanies of “all-round wanderings”, i.e. deliberate microtravels in dwelling places. This concept is implication of the idea of a place as ethos, i.e. the axiosphere of the abode according to one of fontal senses the ancient Greeks assigned to ethos. The aura of genius loci values uncovers the epiphanic potential of the all-round world. Understood as such, ethos may become a premise to construct the ethics of travel in general, i.e. travel sensu stricto, world travel. A presentation inter alia, of Marc Augé’s concept of “non-places” serves as an introduction to these reflections. According to this concept, there is a decline of traditional places, sedentism, homedwelling and rootedness in the area of so-called “hypermodernity” which is marked by extraordinary human mobility, artifact transfers and diffusion of cultures. The main exit point of the presented article is the polemic thesis to such a view. The author advocates the attitude that the abode not only remains a persistent and indefeasible existential value in modern life but also possesses the wandering potential as a niche of micro-travels. Method. Literary criticism and philosophical analysis of journey essays by selected authors explicated with reference to the fundamental ontology of Martin Heidegger and the eidetic micro- philosophy of Stefan Symotiuk. Understanding the interpretation (hermeneutical) directed towards existential meanings, values and ideas, comparison, synthesis. Findings. Indication of some axiological components of the ethics of travel understood as a preserving of ethos, careful and responsible form of feeling at home en route into the world. Epiphanic experience from being „here and there”, in the area surrounding the abode and within the remote world may be a leeson of authentic and responsible feeling the reality in its details and vast perspective of geo-physical and cultural horizon of life. Research and conclusions limitations. The work is not empirical but analytical and descriptive. Practical implications. Ethics is practical knowledge from sources. Reconsidering the basics of ethics of travel and tourism in the context of dwelling, the world may form an interesting proposal for the ideological and axiological complement of existing ethical codes in tourism. Originality. The concept of non-oppositional understanding of the ideas regarding place and route, dwelling and travel mobility. Type of paper. The article presents theoretical concepts from the field of culture studies and philosophy together with literary criticism of selected travel essays.
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Chigbu, Chigbu Andrew, Ike Doris Ann Chinweudo, and Chibuzo Martin Onunkwo. "Philosophical Quest and Growing up Motif in Ambiguous Adventure by Chiekh Hamidou Kane and Dead Men’s Path by Chinua Achebe." International Journal of Applied Linguistics and English Literature 7, no. 7 (December 1, 2018): 117. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.7p.117.
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In literary tradition, some of the innovative and formative trends that characterise production and consumption of mimetic art in most third World countries of Africa focuses extensively on formation of the personal agents- specifically, the protagonist.This phenomenon has characterised most of the 21st Century texts and classed them under the literary sub-genre known as Bildungsroman. Bildungsroman is viewed primarily as a nineteenth-century literary phenomenon and the term is used so loosely and broadly that any novel – and even an epic poem like Iliad and Odyssey by Homer – that include elements of coming-of-age narrative might be labelled as a “Bildungsroman”.It is true that the type of novel commonly referred to as the “Bildungsroman” flourished in British literature in Victorian age, and was extremely popular among the realist writers. This accounts for early British publication of Charles Dickens, Charlotte Brontë, George Eliot and others who employed the pattern, for their novels of character formation into the fictional model of the Bildungsroman literature; a genre that consists of the literary treatment of the process of development and formation of a character in relation to society. As it were, the variety of Philosophical Bildungsroman is an advance variant of Bildung that offers the necessary extension and complexity to the phenomenological literary concern of Martin Heidegger, who posits the philosophical experience of the individual as the “Dasine”. Dasien is Heidegger’s philosophical concept which means “being there”. As a concept in existential philosophy, Heidegger employs it to explain the very concept of personhood. The philosophical quest in this case is attained through the process of “unconcealment” meaning “the disclosure of truth”. Meanwhile, in rethinking Ambiguous Adventure and Dead Men’s Path as typical Bildung texts, the real unconcealment will be extricated from the “thingly character or the constitutive elements” (Poetry Language Thought, 54)of the protagonists, so as to determine, and have a clear vision and beauty of a (realist) representation of these agent (s) maturing in relation to the modern demands of society woven in universalistic model of growth and development via social background. Thus, ‘‘beauty becomes one way in which truth occurs as unconcealdness’’ (The Origin of the Work of Art, 55). This is because in philosophical Bildung, the attainment of successful maturation remains the object of our inquiry and concern, and this is framed within a large-scale diachronic model of human existence; who engages in the act of “thinking a thought, this kind of thinking concerns the relation of being to man” (Letter to Humanism, 1) and remains the prototype of a true Bildung character and texts understudy, namely: Ambiguous Adventure and The Dead Men’s Path. Therefore, this paper opens up a new pattern of thought by investigating philosophical quest and growing up motif in this two novels using Heidegger’s notion of dasien and unconcealment.
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Crowe, Benjamin D. "Heidegger's Eschatology: Theological Horizons in Martin Heidegger's Early Work." British Journal for the History of Philosophy 22, no. 3 (May 4, 2014): 627–29. http://dx.doi.org/10.1080/09608788.2014.910494.
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Amorim, Thaís Vasconselos, Ívis Emília de Oliveira Souza, Anna Maria de Oliveira Salimena, Stela Maris de Mello Padoin, and Rita de Cássia de Jesus Melo. "Operationality of concepts in Heideggerian phenomenological investigation: epistemological reflection on Nursing." Revista Brasileira de Enfermagem 72, no. 1 (February 2019): 304–8. http://dx.doi.org/10.1590/0034-7167-2017-0941.
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ABSTRACT Objective: To describe the investigative path of analysis and the operationality of concepts based on Martin Heidegger's theoretical and philosophical framework. Method: Theoretical reflection on the phenomenon of pregnancy in a woman with heart disease. Results: Stages of the investigative movement were evidenced based on the pre-reflection related to the object of study and to the search for the phenomenal meaning, using the existential and analytical Hermeneutics as the approach and resulting in the reach of the phenomenal totality. Conclusion: The worldview of the researcher, who considered the subjectivities of the person in a health or disease situation, favored the announcement of the referential by the object of study. Knowledge production in the light of Martin Heidegger's phenomenology unveiled phenomena lived and experienced in the Health and Nursing field, provided of epistemological rigor that demanded appropriation of concepts inherent to the existential analytics.
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Smith, D. "Generation Existential: Heidegger's Philosophy in France 1927 1961." French Studies 61, no. 3 (July 1, 2007): 397–98. http://dx.doi.org/10.1093/fs/knm114.
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Buben, Adam. "Heidegger's Reception of Kierkegaard: The Existential Philosophy of Death." British Journal for the History of Philosophy 21, no. 5 (September 2013): 967–88. http://dx.doi.org/10.1080/09608788.2013.825576.
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Griffiths, Dominic. "Martin Heidegger's principle of identity: On belonging andEreignis." South African Journal of Philosophy 36, no. 3 (September 2017): 326–36. http://dx.doi.org/10.1080/02580136.2017.1283768.
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EVANGELISTA, Paulo. "A Fundamentação Metafísica da Psicologia Humanista à Luz da Fenomenologia Existencial." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 2 (2020): 208–19. http://dx.doi.org/10.18065/2020v26n2.8.
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This article aims to indicate the metaphysical ontology underlying American Humanistic Psychology in order to correct a misunderstanding present in the published literature that the Third Force in Psychology in existential phenomenological. To do so, it rebuilds the historical context in which the Humanistic Psychology appears in the USA and the questions it tries to answer, emphasizing its position relative to scientific knowledge. Next, it shows the confusion between humanistic and existential-phenomenological psychologies in the scientific literature. The third step is to expose in Martin Heidegger's oeuvre, Being and Time, the requirements of existential phenomenology, in order to evaluate the Rogerian ontology according to them. Carl Roger's psychology is indicated as paradigmatic Third Force Psychology. It concludes that Humanistic Psychology is not existential phenomenological because it substantivizes human existence.
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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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Gorgone, Sandro. "Vom kairós zum Ereignis: Martin Heideggers Auseinandersetzung mit dem Urchristentum." Zeitschrift für Religions- und Geistesgeschichte 62, no. 4 (2010): 367–83. http://dx.doi.org/10.1163/157007310793352160.
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AbstractThe Greek term kairós signifies on the one hand an opportune moment and time for decision-making and on the other hand the unpredictable yet expected moment of Christ's return on the Judgment Day according to Paul. The goal of this essay is to establish the connection between kairós and Heidegger's central concept of ,,Ereignis", which he developed in his later years. The Freiburg lectures on the phenomenology of religious life from the early 1920s and the posthumously published works from the 1930s and 1940s will serve to illustrate how the tradition of the Greek and Christian kairós influenced Heidegger's development of the idea of possibly overcoming the chronometric and metaphysical understanding of time as ,,Jetztzeit". He was thus able to deny the ontological privilege of present and presence. The role of Paul is decisive for Heidegger's thinking: the factual experience of the first Christian communities has not only had an external influence on the ,,Daseinsanalytik"; it has also influenced the entire development of ,,Seinsgeschichte" and has had a significant impact on Heidegger's last attempt to define ,,Seinsgeschichte" itself through the ,,Ereignis" beyond any ontological perspective.
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Mahrdt, Helgard. "Refugees and Europe: a dilemma or a turning point?" Studier i Pædagogisk Filosofi 4, no. 2 (April 5, 2016): 6. http://dx.doi.org/10.7146/spf.v4i2.22548.
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<p>Europe is facing a wave of refugees and migrants. To solve the many inherent problems is primarily a <span style="text-decoration: underline;">practical political</span> task. However, there are existential experiences, democratic values, human attitudes, and political principles involved, and I am going to look particularly to the following three aspects of the refugee crisis, 1) the existential (I refer to the philosopher Martin Heidegger and to the political thinker Hannah Arendt), 2) the political (I turn to the EU’s steps for a common refugee policy), and 3) the legal (I refer to Immanuel Kant’s notion of hospitality and Seyla Benhabib’s notes on Human Rights). Finally, I will make a concluding remark on education’s task (I refer to Hannah Arendt’s and Aristotle’s notion of <em>philia</em>).</p>
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BAMBACH, CHARLES. "BORDERCROSSINGS: LEVINAS, HEIDEGGER, AND THE ETHICS OF THE OTHER." Modern Intellectual History 4, no. 1 (March 8, 2007): 205–17. http://dx.doi.org/10.1017/s1479244306001144.
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Ethan Kleinberg, Generation Existential: Heidegger's Philosophy in France, 1927–1961 (Ithaca, NY: Cornell University Press, 2005)Samuel Moyn, Origins of the Other: Emmanuel Levinas between Revelation and Ethics (Ithaca, NY: Cornell University Press, 2005)
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Griffiths, Dominic. "Situating Martin Heidegger's claim to a “productive dialogue” with Marxism." South African Journal of Philosophy 36, no. 4 (November 24, 2017): 483–94. http://dx.doi.org/10.1080/02580136.2017.1342464.
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Lucena dos Santos, Gilfranco. "O destino da palavra: hermenêutica da poética de José Rufino à luz do pensamento de Martin Heidegger." Problemata 11, no. 5 (December 2020): 161–86. http://dx.doi.org/10.7443/problemata.v11i5.56452.
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This article aims to highlight the subversion of history promoted by José Rufino's work of art. It will be tried with a hermeneutical reflexion of his art considering the existential phenomenological understanding of history developed by Martin Heidegger. To this end, it takes as a starting point the thematic coincidence revealed by José Rufino's Abruptum and a comment made by Heidegger in his 1942/43 summer semester course, entitled Parmenides. Both in José Rufino's work and in Heidegger's commentary, we can see the relationship between man and the word through writing.
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Garcia Tronco, Júlia. "Identidade prática e normatividade: considerações sobre o problema a partir de Heidegger e Korsgaard." Problemata 11, no. 5 (December 2020): 129–39. http://dx.doi.org/10.7443/problemata.v11i5.51847.
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The purpose of this article is to present Martin Heidegger's and Christine Korsgaard's conceptions about the normative problem and the practical identity problem. The work goes through a brief reconstruction of the debate raised by Mark Okrent and Steven Crowell in relation to the thesis of normativity and agency in Korsgaard, recognizing that despite the possible approximations, Heidegger's interpretation would be more pertinent to address the problems. First, it presents how Heidegger interprets and elucidates the existential possibilities based on the structure of comprehension and what he calls in-order-to. Then, Korsgaard's theory is presented, already recognizing the approximations and distances with the Heideggerian elucidations. Finally, the critics made to Korsgaard by Okrent and Crowell and the possible interpretive advantage over the normative questions of the problem of personal identity constituted from practical terms are reconstructed.
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Cizmar, Valentina. "Heidegger's ontology of time." Theoria, Beograd 51, no. 1 (2008): 83–100. http://dx.doi.org/10.2298/theo0801083c.
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Heidegger's contemporary analysis of traditional ontology has shown that (fore)understanding of the concept of time has been of special importance for philosophy in its metaphysical shape. Entire metaphysics, from its Greek origins, has been determined by prenotion of time. Aristotle's IV book of Physics remains the outset for any further questions of time, while aporia of the nature of time has special significance for further historical insights into metaphysics. Starting with existential analytics of (human) being, from temporality of being (Dasein), Heidegger sees time as the transcendental horizon for resolving the basic ontological question about the sense of being (Sein). Thereby are transformed all conceptions of time (from Aristotle to Huserl), which spring from being as presence, resulting in their own notion of time. According to Heidegger, time is not derived from being, and does not question its being something or nothing, but it is the horizon for understanding of being in general.
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Champlin-Scharff, Sarah. "Advising with Understanding: Considering Hermeneutic Theory in Academic Advising." NACADA Journal 30, no. 1 (March 1, 2010): 59–65. http://dx.doi.org/10.12930/0271-9517-30.1.59.
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One might say that good advising requires understanding of those being advised. Yet, the way to achieve an accurate understanding of each advisee is unclear. An introduction to the field of hermeneutics, including an outline of Martin Heidegger's notion of human being and existential understanding, is presented to offer advisors a new opportunity to think closely about how to approach the work of understanding the advisee. Hermeneutic theory is presented, not as a new methodological approach to advising, but as a way of reconceptualizing what ought to be involved in the process of understanding the individual advisee.
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LEBOVIC, NITZAN. "THE POST-HEIDEGGERIAN AGE." Modern Intellectual History 14, no. 3 (May 16, 2016): 899–911. http://dx.doi.org/10.1017/s1479244316000135.
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What is it in the drama of Heidegger's existential query that keeps us so busy, nearly a century since its introduction into the philosophical discourse? Is it its darkness? Or is it the absolute demand for a dangerous “opening to the world” while shutting down any possibility for self-disclosure? Or maybe, just maybe, it is Heidegger's critical self-reflection, a stance as remarkable as his refusal to take responsibility and practice self-restraint when considering his own biased views and complacency with the Nazi regime?
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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 (September 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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Scott, John G., Rebecca G. Scott, William L. Miller, Kurt C. Stange, and Benjamin F. Crabtree. "Healing relationships and the existential philosophy of Martin Buber." Philosophy, Ethics, and Humanities in Medicine 4, no. 1 (2009): 11. http://dx.doi.org/10.1186/1747-5341-4-11.
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Shchyttsova, Tatiana. "Suartėjimas: koegzistencinės analizės patirtis." Problemos 66, no. 1 (September 29, 2014): 116–26. http://dx.doi.org/10.15388/problemos.2004.66.7249.
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The essay carries out the primary phenomenological explication of rapprochement (drawing nearer) as a fundamental mode of Being-with-one-another. Proceeding from the existential interpretation of space given in Heidegger's Being and Time the author shows that Heidegger's clarification concentrates exclusively on the relation to an ready-to-hand equipment and ignores the question of how nearness and distance in the relation to the Other are determined while the very approach chosen by Heidegger for such clarification turns to be unacceptable for this new question. In this connection the paper is aimed, first of all, at letting the phenomenon show itself. It is achieved due to the phenomenological description of the experience of death of the near one. This experience proves the fact of nearness in its immediate evidence and in actu. Explication of the phenomenon of drawing nearer allows, finally, to introduce several basic characteristics which distinguish the world of nearness from the world of publicity.