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Journal articles on the topic 'Unheimlichkeit'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 March 2023

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1

Batnitzky, Leora. "Rosenzweig's Aesthetic Theory and Jewish Unheimlichkeit." New German Critique, no. 77 (1999): 87. http://dx.doi.org/10.2307/488523.

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2

Cancelli, Elizabeth. "A América do desejo: pesadelo, exotismo e sonho." História (São Paulo) 23, no. 1-2 (2004): 111–32. http://dx.doi.org/10.1590/s0101-90742004000200007.

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Este artigo questiona como, desde a modernidade, matizes diferentes de pensamento político perpetuaram para o continente latino-americano a construção de lugar de pesadelo, exotismo e sonho. Ou melhor, como assumiram a América como lugar de estranhamento (Unheimlichkeit).
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3

Leitgeb, Christoph. "Masken der Unheimlichkeit und Ironie bei Josef Winkler." Études Germaniques 281, no. 1 (2016): 55. http://dx.doi.org/10.3917/eger.281.0055.

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4

Ciaramelli, Fabio. "The Loss of Origin and Heidegger’s Question of Unheimlichkeit." Epoché 2, no. 1 (1994): 13–33. http://dx.doi.org/10.5840/epoche1994213.

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5

Krick‐Aigner, Kirsten. "Leitgeb, Christoph. Unheimliche Erinnerung – erinnerte Unheimlichkeit. Nationalsozialismus im literarischen Gedächtnis." German Quarterly 94, no. 2 (April 2021): 279–80. http://dx.doi.org/10.1111/gequ.12190.

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6

Mollard. "Entropy, Eternity, and Unheimlichkeit in William James's Philosophy." American Journal of Theology & Philosophy 41, no. 1 (2020): 32. http://dx.doi.org/10.5406/amerjtheophil.41.1.0032.

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7

Frick, E., and P. Heußner. "Palliative und spirituelle Aspekte der psychosozialen Onkologie." Onkologische Welt 03, no. 01 (2012): 35–40. http://dx.doi.org/10.1055/s-0038-1631017.

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ZusammenfassungSpiritual Care und palliative Care machen sowohl auf Seiten des Patienten als auch des therapeutischen Teams eine mehrdimensionale Blickweise erforderlich, die die Grenzen des rein Somatischen überschreitet. Ihnen gemeinsam ist die Sorge für den Betroffenen – eine Perspektive, die der Medizin immanent sein könnte, aber nicht immer als selbstverständliche, nicht zu delegierende Aufgabe angesehen wird. Dabei gilt der Grundsatz der Subsidiarität: Priorität haben immer die Bewältigungsressourcen des Patienten und seines Umfeldes, die von den professionell und ehrenamtlich Helfenden unterstützt werden. In der Herausforderung dieses Arbeitsumfeldes geraten die Professionellen unweigerlich in die Konfrontation mit der eigenen Endlichkeit des Lebens, den damit verbundenen existenziellen Ängsten und den eigenen Widerständen. Diese Auseinandersetzung mit der Unheimlichkeit des Lebensendes, ihr respektvoll zu begegnen und nicht angstvoll zu verdrängen, kann im positiven Sinne als Burnout- Prophylaxe wirksam werden.
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8

Frick, E., and P. Heußner. "Palliative und spirituelle Aspekte der psychosozialen Onkologie." Nervenheilkunde 30, no. 03 (2011): 158–63. http://dx.doi.org/10.1055/s-0038-1627782.

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ZusammenfassungSpiritual Care und palliative Care machen sowohl auf Seiten des Patienten als auch des therapeutischen Teams eine mehrdimensionale Blickweise erforderlich, die die Grenzen des rein Somatischen überschreitet. Ihnen gemeinsam ist die Sorge für den Betroffenen – eine Perspektive, die der Medizin immanent sein könnte, aber nicht immer als selbstverständliche, nicht zu delegierende Aufgabe angesehen wird. Dabei gilt der Grundsatz der Subsidiarität: Priorität haben immer die Bewältigungsressourcen des Patienten und seines Umfeldes, die von den professionell und ehrenamtlich Helfenden unterstützt werden. In der Herausforderung dieses Arbeitsumfeldes geraten die Professionellen unweigerlich in die Konfrontation mit der eigenen Endlichkeit des Lebens, den damit verbundenen existenziellen Ängsten und den eigenen Widerständen. Diese Auseinandersetzung mit der Unheimlichkeit des Lebensendes, ihr respektvoll zu begegnen und nicht angstvoll zu verdrängen, kann im positiven Sinne als Burnout-Prophylaxe wirksam werden.
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9

Reis, Robson Ramos dos. "Illness and Generality." Analytica. Revista de Filosofia 22, no. 2 (August 5, 2020): 174–91. http://dx.doi.org/10.35920/arf.2018.v22i2.174-191.

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A fenomenologia aplicada à enfermidade promoveu a elaboração do paradigma do corpo vivido, que tem sido frutífero na análise de estruturas da experiência da doença. Um resultado central da análise é a elucidação do conceito de enfermidade em termos de uma sintonia (Stimmung) do estranhamento (Unheimlichkeit) que é correspondente à ruptura na unidade do corpo vivido. A pessoa enferma situa-se numa atmosfera de estranhamento em relação ao corpo próprio, que aparece de forma análoga a um utensílio quebrado. Neste artigo problematizo a analogia com o utensílio quebrado, concentrando-me no exame do fenômeno da dúvida corporal. Minha sugestão é que a explicitação da teoria de categorias implicada na fenomenologia da dúvida corporal conduz a um pluralismo de modos de ser em que o tipo correspondente de generalidade impede a interpretação da experiência da enfermidade como a manifestação de um utensílio quebrado. Como conclusão, a presente análise é consistente com a interpretação da enfermidade como sendo a atmosfera do estranhamento, que é interpretado aqui como a disrupção na unidade de dois modos de ser: existência e vida. AbstractApplied phenomenology of illness elaborated the paradigm of living body, which has been successful in the analysis of the structures of the experience of disease. One of the main results of this analysis is the elucidation of the concept of illness in terms of an attunement (Stimmung) of the uncanniness (Unheimlichkeit) that is relative to a disruption in the unity of the living body. The ill person finds herself in an atmosphere of uncanniness in relation to her own body, which appears analogously to a broken tool. In this paper, I question the analogy with the broken tool, focusing in the examination of the phenomenon of bodily doubt. My suggestion is that the explicitation of the theory of categories implied in the phenomenology of bodily doubt leads to a pluralism of modes of being in which the corresponding type of generality precludes the interpretation of the experience of illness as the salience of a broken tool. As a result, this analysis remains consistent with the interpretation of illness as the atmosphere of uncanniness, which is presented here as the disruption in the unity of two ways of being: existence and life.
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10

Kuiken, Don, and Ruby Sharma. "Effects of loss and trauma on sublime disquietude during literary reading." Aesthetic Engagement During Moments of Suffering 3, no. 2 (December 13, 2013): 240–65. http://dx.doi.org/10.1075/ssol.3.2.05kui.

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Two studies of literary reading described the effects of loss, trauma, and traumatic loss on moments of disclosure during expressive engagement with the text. Study 1 compared readers who had experienced recent loss, recent trauma or neither recent loss nor trauma. Study 2 extended this paradigm to include traumatic loss. Dependent variables included an index of sublime disquietude, specifically, the interactive combination of perceived discord, self-perceptual depth, and inexpressible realizations. Across both studies, (1) a combination of traumatic distress and separation distress predicted sublime disquietude; (2) dissociation (depersonalization, amnesia) predicted sublime disquietude; and (3) distress in response to loss, trauma, or traumatic loss motivated reading at the limits of expressibility. This pattern of results is described in relation to Heidegger’s (1962) characterization of how, within being-toward-death, an uncanny not-at-homeness (Unheimlichkeit) is the context within which an experiential process provides an unsettling and yet elevating disclosure of finitude.
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11

Williams, Emma. "Language Subjects: Placing Derrida’s Monolingualism in Global Education." Studies in Philosophy and Education 40, no. 2 (March 2021): 135–48. http://dx.doi.org/10.1007/s11217-021-09757-w.

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AbstractDerrida’s autobiographical and philosophical text Monolingualism of the Other; or, the Prosthesis of Origin is a partial recounting of his own childhood and upbringing in Algeria at a time when it was a colony of France. It is on one level a reflection on matters related to colonialism, and especially on the effects of the imposition of colonial language upon schooling and wider practices of education and coming into the world. Yet Derrida’s text also opens onto structural questions about estrangement, unsettledness and Unheimlichkeit such as they pertain to and characterise life in language more generally. This paper puts Derrida’s Monolingualism of the Other into relation with contemporary discussions of multilingualism and language learning in the context of the global education agenda. The result, as we shall see, is the destabilising of assumptions that underpin multilingualism and the global education agenda and foreclose their democratic and ethical aims. At the same time, as we shall also see, Derrida’s text opens ways in which the education of language subjects can be reconstructed in relation to a new conception of ethics and the humanities.
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12

Garrod, Teresa, and Jan Pascal. "Women’s Lived Experience of Embodied Disenfranchised Grief: Loss, Betrayal, and the Double Jeopardy." Illness, Crisis & Loss 27, no. 1 (June 7, 2018): 6–18. http://dx.doi.org/10.1177/1054137318780582.

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The experience of disenfranchised grief has many twists and turns. This is particularly the case in situations that have external cause for celebration, but, in fact, contain internal loss, embodied betrayal, and double jeopardy. Focusing on a significant embodied experience, that of pregnancy after a previous pregnancy loss, we suggest that the lived experience can be vastly different from the normative experiences of joy, celebration, and “moving on.” Drawing on existing literature, we find the lived experience of a subsequent pregnancy, instead reignites anxiety, guilt, grief, and loss; a profound sense of betrayal by one’s body; and the liminality of the double jeopardy. Women maintain an inexpressible continuing bond to the lost baby amidst struggling with the paradox of a new pregnancy. The past seems to contradict the present, and even cloud the future. To understand such complexity, we then theorize these experiences from the Heideggerian perspectives of Being-toward-death, Angst and unheimlichkeit, and the authenticity of lived experience. We propose that phenomenological ways of seeing the world can enrich our understanding of disenfranchised grief.
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13

Stewart, Elizabeth. "Unheimlichkeitin Kinderheim and Stammheim: Memories of Baader-Meinhof." differences 29, no. 1 (May 1, 2018): 102–33. http://dx.doi.org/10.1215/10407391-6681668.

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14

Farthofer, Lisa. "Die Unheimlichkeit des Menschlichen – zu „Julie“ von Philippe Boesmans." Österreichische Musikzeitschrift 60, no. 5 (January 2005). http://dx.doi.org/10.7767/omz.2005.60.5.27.

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15

Aeschbacher, Peter, and Fátima Pombo. "Impossible Totality and Domesticity:." IDEA JOURNAL, July 4, 2013, 20–35. http://dx.doi.org/10.37113/ideaj.v0i0.77.

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The unbecoming is inevitable and necessary. Design seeks an encompassing totality of vision that treats the world as an interior. Ancient cosmologies order place from the familiar (home) to the beyond (divine). To approach the divine exceeds human capacity and is thus monstrous. Literary morality tales warn us of the hubris of our quest for perfection; contemporary design offers similar examples: uninhabitable minimalism; pastoral landscape simulacra; the unheimlich Modern; anxious and oppressive transparency. The article presents three cases of unbecoming monsters: Nathaniel Hawthorne, John Pawson, and the claim for perfection; Narcissus, Marie Antoinette, and the reflexive gaze; Mary Shelley, Mies van der Rohe, and the Belgian Blue. Each exemplifies an overreach in design that abandons the domestic and whose resulting unheimlichkeit provokes an uncanny reaction. The concluding section addresses the process of designing from a position opposite to the desire for totality. Designing interiors for people embraces imperfection, not as a weakness, but as an antidote for creating divine monsters.
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16

Deckers, Karel. "The Unheimliche Approach in the Making of Interiors." FormAkademisk - forskningstidsskrift for design og designdidaktikk 6, no. 2 (December 31, 2013). http://dx.doi.org/10.7577/formakademisk.553.

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‘The (Re)Creative Workings of Existential Anguish in Interior Architecture’ aims to understand, and potentially incorporate, the unheimliche into interior-architectural design teaching. My inquiry addresses a paradoxical and disquieting force inside interiors that does not intimidate, but rather stimulates, the growth of imagination and creativity through design. How can one define the limits of one’s own certainties and how to overcome them even if they cause existential anguish? I will argue that existential anguish in interiors emerges in the tension between a particular belonging to existing affiliations and the fresh unfamiliarity of unexpected encounters. My inquiry complements prevailing values and norms in interior architecture as preset by society (identity, commodities, light, sight, and so on). Interior-architectural unheimlichkeit may engage in a disruptive design approach that triggers and allows the growth of other values, such as empathy, in interior architecture. The unheimliche may specify a small yet existential part of interior architecture as a discipline. How can existential anguish become a (re)creative agency in design teaching? It can be argued that a series of pedagogic experiments entitled ‘Onheimelijk Studios’, as collectively organized with and by student co-researchers at the St Lucas School of Architecture, Belgium, contributes to the research of existential anguish through the designing and making of interiors.
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