Heidegger's Ideas Research Articles

Research on Heidegger's Fundamental Ethics

Based on Heidegger's idea of original ethics, this paper analyzes the state of how Da-sein has being-in-the-world, takes Heidegger's concept of conscience as an entry point, explores the difference between Heidegger's original ethics and traditional ethics, and reflects on what kind of ethics his thought is. From the perspective of ontology, Heidegger takes the being of human as the highest philosophical ontology, inquires deeply into the existence of Da-sein, and explores the relationship between Da-sein and Being. Through the diffusion of the understanding of Potentiality-of-Being of Da-sein, this paper gradually analyzes the basic construction of Da-sein being-in-the-world, under the definition of the structure Being-in is embedded in the world, the existence of Da-sein being-in-the-world unfolds. In the process of understanding the world, Da-sein is thrown into everyday life, losing himself and falling prey, but the true nature of Da-sein keeps calling him, Da-sein listens to the call of its conscience and makes a decision to face death and his true ones self. Starting from the process of alienation from the true self to the untrue self of Da-sein, we analyze Heidegger's basic concept of human-centeredness. What exactly constitutes the Being of Da-sein and how does the existence of Da-sein unfold. Even though many later scholars and Heidegger himself did not consider his thought to be a concept under the banner of ethics, and considered his thought to be contrary to traditional ethics. What is undeniable is that Heidegger's original ethics, with its in-depth exploration of the inner man, greatly expands the definition of universal morality and norms in traditional ethics.

The Open Prison of the Big Data Revolution: False Consciousness, Faustian Bargains, and Digital Entrapment

Although some scholars raise alarm about societal harm emerging from Big Data practices, critical social theory (CST) Information Systems research on the structures and dynamics driving Big Data practices is rare. In this research commentary, we interrogate how tech firms use social practices and platform design to strategically manipulate individuals into accepting datafication and data assetization that accrue positive data network effects for themselves and mostly negative data network effects (economic loss, social and privacy harm) for individuals. We draw on the ideas of Heidegger and Marcuse to critically question the Big Data paradigm in order to develop better understanding of the social implications for individuals and society. Using the concepts of false consciousness, digital entrapment, and Faustian bargains, we critically inquire into the Big Data practices that keep us tethered to digital platforms. Specifically, we interrogate sociomaterial structures that socially condition individuals into a digital habitus and to identify themselves as homo digitalis, who view all their “relations” (social and economic) as digital. This social conditioning reproduces a false consciousness that constricts our worldview, undermines our rational choices, and enables the risky compromises we make with tech companies that manipulate and exploit us with their increasingly oppressive Big Data practices and related dark patterns. We critically analyze the case of Microsoft Viva to provide an illustration of how mundane digital tools can condition our reality and entrap us into an open prison. We argue that if we do not critically interrogate our false consciousness of the digital and understand how digital giants colonize our social systems by structurally embedding Big Data practices, we will continue to be susceptible to manipulation and digital entrapment. Ongoing risky compromises with tech firms will erode the very foundations of the “good life,” freedom, liberty, and personal privacy, and they will institutionalize the open prison. The CST explanation we propose and the research agenda we outline are meant to encourage research into solutions to the digital entrapment problem.History: Suprateek Sarker, Senior Editor; Robert Gregory, Associate Editor.Supplemental Material: The online appendix is available at https://doi.org/10.1287/isre.2020.0588 .

Technē: Christian Visions of Technology

Technē: Christian Visions of Technology

Street Life and Morals: German Philosophy in Hitler’s Lifetime by Lesley Chamberlain

Reviewed by: Street Life and Morals: German Philosophy in Hitler’s Lifetime by Lesley Chamberlain Jeremy Best Street Life and Morals: German Philosophy in Hitler’s Lifetime. By Lesley Chamberlain. London: Reaktion Books, 2021. Pp. 237. Cloth $40.00. ISBN 978-1789144949. Street Life and Morals: German Philosophy in Hitler’s Lifetime details a survey history of philosophical thought in Germany during the late nineteenth and early twentieth centuries. At various times in Lesley Chamberlain’s book, she stresses that philosophers from Friedrich Nietzsche to Hannah Arendt struggled to answer a trio of questions raised by the forces of modernity: how to manage liberal, capitalist social relations; technological change and innovation; and the fate of reason itself. [End Page 322] The sections of the book lay out in detail the various interventions and suppositions made by major philosophers of Germany’s early twentieth century to answer these questions. Organized in a basically chronological order, the book conforms to the titular lifetime of Adolf Hitler and begins roughly in 1889 and continues to 1945. An introductory chapter opens the book and then the narrative proceeds to a second chapter detailing the social, economic, and urban transformations of Germany as perceived by philosophers like Georg Simmel and Siegfried Kracauer. The next chapter discusses “Kantianism” in Germany and twentieth-century attempts to adapt what Chamberlain emphasizes was an eighteenth-century philosophy to urban industrial life. Ernst Cassirer and Edmund Husserl figure prominently in this chapter. The most substantial chapter, the fourth, discusses the thought of key figures including Theodor Adorno, Max Horkheimer, Walter Benjamin, and Arendt of the Frankfurt School along with Martin Heidegger. Chamberlain details their engagement with the crisis of modernity and philosophy posed by the Weimar and Nazi period. The concluding chapter attempts to show that the philosophy that came out of this period, particularly from the Frankfurt School and its affiliates, was a “positive outcome,” a remnant of a lost German tradition. The book ends with two appendices, one on Kant’s relevance to National Socialism and one on the experiences of philosophers during the Third Reich. The strengths of Chamberlain’s book lie in its intense and erudite interest in the thought and lives of the philosophers detailed in the book. For a reader unfamiliar with the corpus, this book provides a useful overview of the era’s major ideas and their interconnections. Chamberlain’s overview of Simmel and Arendt, in chapters two and four, respectively, are of noteworthy quality. These virtues mean that Street Life and Morals would be especially suitable for an educated, non-academic reader who desires to understand the history of philosophical ideas in Germany during the Interwar period. Similarly, a scholar seeking a general overview for reference would benefit from the text. Disappointingly, the book examines the crisis of philosophical confidence and sensibility during the late nineteenth and early twentieth centuries without satisfactorily showing the connections to the wider social and political crisis that lay at the root of the Nazis’ ascendance. Reading the book’s chapters is to immerse oneself in a traditional history of ideas; a discussion of philosophers, their lives and ideas, and their relationships. Only infrequently does Chamberlain connect the wider historical context of Weimar Germany and the Third Reich to these histories. It reduces the lifetime and impact of Adolf Hitler on Germany to little more than a framing device. It would have been highly productive to have the shifts and changes in the ideas of Heidegger, Edmund Husserl, or others connected to the rapidly and radically shifting social, political, and cultural history playing out in Germany at the time. Nor does Chamberlain bring in the extensive scholarship on the intellectual lives of German [End Page 323] academics and cultural figures during the Weimar era. These weaknesses limit the book’s utility for historians and cultural scholars of the period who are not expressly interested in one, some, or all of the philosophers that Chamberlain examines. The approach and tone of the book are uneven when read from an academic perspective. Frequently, Chamberlain inserts herself into the narrative with critiques of the quality of a philosopher’s prose or similar asides. In fact, this approach reinforces the general...

Applied Phenomenology The Analysis of the Azadi Tower (Shahyad) through hermeneutic Phenomenology

Importing philosophical musings on architecture in design and review of building is one of the concerns of the contemporary world and especially Iran. It should be noted that finding a true perspective to express the thoughts of one philosopher is more difficult than expressing his thoughts. However, if attention is not paid from the beginning the mind can be placed in a route that without hesitation and realistic assessment would consider those thoughts entirely rejected or accepted. Meantime, nearly half a century ago the philosophical sense of phenomenology developed among philosophers, but how this approach can be used in the analysis and interpretation of an architectural work, will be the key question. Phenomenology as a method to study the nature of phenomena and objects have been proposed based on the originality of the witnesses; the general rule is to return to objects away from prejudice, in other words putting in parenthesis the unnecessary parts of a phenomenon that Husserl mentions it as “epoche”, till the time you achieve its nature as well as suspending cultural, social, ideological, biased assumptions and the effect of new sciences, this is the goal that phenomenologists through it aims to achieve direct experience of the world around. One of the effects of this philosophy school in the field of theoretical architecture, is opening the topics in location phenomenology, place of text in architectural design, as well as the importance of issues such as mental phenomenology and its impact on the criticizing the architectural works. It’s an experimental approach based on observation that seeks for better identification of the location and structure to attain better communicate and accompany human being and the environment around him. Togetherness of the man and the world around (subject and object), in facing the Cartesian thought is one of the main objectives of phenomenology. In this approach the people and the environment are not separate, but intertwined, and each one is causing the other. In this study, based on concepts of phenomenology and especially the ideas of Heidegger from the perspective of hermeneutic text the architecture of the Azadi Tower has been studied and analyzed. Therefore through survey method and using descriptive - inferential method studied the construction of the Azadi Tower looked and the results indicated that Heidegger approach can be used in reading an architectural work and from qualitative descriptive approach to this tower to what extent it is the symbol of a 2500 years old civilization.

ESENSI PENDIDIKAN ONTOLOGIS HEIDEGGER BAGI PENDIDIKAN TINGGI

Abstract: This paper is aimed at examining the Heidegger's ideas in dealing with the current crisis in higher education. Such issues as instrumentalization, professionalization, vocationalization, and technologization in today's modern university have resulted in the increasing hyper-specialization and ruinous fragmentation of its all aspects. On this stand, Heidegger offers an ontological conception of education that is purposefully capable of bringing about a renaissance of the university. Inspired by the Plato’s popular ‘allegory of the cave’, Heidegger both excavates and appropriates the original Western educational ideal of Platonic paideia. In addition, The Heidegger's notion of ontological education could be considered as a philosophical perfectionism, a re-essentialization of the currently empty ideal of educational ‘excellence’ by which Heidegger believes we can reconnect teaching to research and, ultimately, reunify and revitalize the university itself.Keywords: Ontological education, Allegory of the Cave, Paideia, re-essentialization

Rhizomatic Writing and Pedagogy: Deleuze & Guattari and Heidegger

This essay offers a scope, or a kaleidoscope, for questioning and challenging accepted structures and practices within education. By enacting a philosophy of education inspired by Deleuze and Guattari's ( 1987) figuration of a rhizome, I map a pragmatic territory in which rhizomatic learning is a field for students to experience meaning in education. I will explore how becoming more rhizomatic in pedagogy might liberate educators and students from arborescent and replicable ways of thinking. Rhizomatics, as used in this paper, is an attempt to burrow holes in the educational subterranean, move through current pedagogical concepts and invisible mental landscapes, and horizontally connect thinkers. In particular, this paper posits the convergence of Heidegger's (1971) ideas on truth and being, and Deleuze and Guattari's (1987) philosophies on thinking, learning, and the rhizome.

Mou Zongsan's Self-Reversal and Heidegger's Other Beginning

This article reveals that Mou Zongsan's notion of the self-reversal of moral reason manifests more signs of a Kantian dualism with regard to Chinese and Western traditions. In comparison, Heidegger's idea of the other beginning of the Western philosophical tradition has explored more deeply the problematics of modernity in reflecting on the sources of philosophy and its intimate bond with technology. Nevertheless, Heidegger also embraces a dualism in insisting that a dialogue with the East could only become possible after the West has accomplished its self-transformation.

Heidegger's ontology and his contemporaries: Husserl and Cassirer

Research into the history of understanding Heidegger's ideas allows to reveal how different thinkers were likely to grasp the specific subjective positions that defined the meaning of philosophizing as a cultural practice posited by modern era of intellectual history. The figure of Heidegger is crucial because it shed light on the more general context of the evolution of philosophizing within the system of scientific knowledge. A clear contrast between scientific rationalism and philosophical thinking, inherent for Heidegger's philosophy, is now hardly perceived within general coordinates of scientific philosophy of the last century, combining directions of phenomenology, Neo-Kantian tradition and positivism. Understanding the nature of synthesis of phenomenological method with the principles of the philosophy of life that formed the core of Heidegger's thought was the point of reference of such thinkers like Edmund Husserl and Ernst Cassirer. The problem of how to reconstruct the contours of delineation between the aforementioned philosophical trends remains relevant today and, as the latter define the contours of contemporary philosophy so that the barriers between different traditions of philosophy only intensified. Heidegger's desire to find premises of philosophizing, deeper than principles for a positivist and phenomenological science, would find support from Neo-Kantian thinkers, who also stood for autonomy of philosophy. But radical ontologism of Heidegger refused any possibility of dialogue. Husserl and Cassirer made critical remarks on ontologization as the leading motive of Heidegger's thought, which gave starting intention to further reception of Heidegger's work. It is ontology of time that has a threat of all consuming relativism and opportunism, since it deprives ethics from opportunities that would not fit the immanent structure of Dasein. Ontology of language fell prey to similar criticism, as Heidegger suggested lingual turn of existential analytics of Dasein. Cassirer in his own philosophy of symbolic forms forsaw the opportunity of linguistic totalization of being and developed his theory of generic symbolic forms.

Hypochondria, or, the awareness of death that goes against the cure. Commentary.

Fifteen years after the publication of G. Braddock's paper "Epicureanism, death, and the good life" in Philosophical inquiry the time has come to think of what actually prevents Epicureanism from taking root in Western societies, thereby facilitating our relationship with disease and care: hypochondria. In this commentary I analyse the philosophical problem of hypochondria overturning Heidegger's idea that awareness of death is positive and calling for medical therapies that, through the help of psychology, would act on the causes and elimination of hypochondria.

Heidegger's ideas about death

Death has always been a major concern of humanity since the beginning of history, and finding the secret of immortality and escaping death has become the subject of many myths and ancient stories. Among philosophers who have addressed the subject of death, Heidegger addressed not only immortality and life after death but also the nature of death during one's existence. In his view, man (which he named Existence) through death becomes aware of his finitude, and thus, Heidegger chooses human beings as the only way of understanding existence among creatures. Heidegger critiques the philosophy of his predecessors and traditional metaphysics and defines his final thought as understanding existence. In his view, the most authentic thought about existence comes from wisdom, and that thought can begin when human beings believe that the idea of a saviour among the centuries is the largest enemy of original thought. In his view, death is the most original form of the possibility of Existence that threatens the entire universe, so the existence understood by the notions of the way to be in charge of his own life. “Heidegger” is trying to show the truth that man (Existence), unlike any other living creature, is terminally affected by destruction and death. (Evans, 1998, p. 212). This paper also discusses Heidegger's ideas about death.

Poetry and Dwelling: From Martin Heidegger to the Songbook of the Tent Revolution in Israel

Heidegger's assumption that humans can just naturally in a does not account for the politics of space or for the way that some humans are denied or limited in their ability be in a place, immerse in it, preserve it, and define and be defined as humans by their existence in this space. The politics of being and place is problematic not only when discussing geographical spaces but also when it comes the ability of individuals and communities to dwell in texts. This paper focuses on Heidegger's idea of as presented in Dwelling, Building, Thinking written after the housing shortage in Germany and in the late essay Poetically Man Dwells. I read these essays against the Jewish concept of dwelling in texts, which—according some scholars—developed out of a physical and not just a mental state of homeliness. This essay looks at the ways in which the Jewish idea of dwelling in texts was manifested through writings that refer the double meaning of ( bayit ) as both a home and a stanza in a poem. Recent and interesting examples of giving new life this old metaphorical use of bayit can be found in many contemporary poems including works by Dan Pagis, Almog Behar and by the social movement that brought thousands of Israeli citizens into the streets in the summer of 2011 protest the housing shortage. One of the events held in Jerusalem during this time was a poetry reading entitled Dwelling in the Homes / Stanzas of the Poem, a play on the double meaning of bayit , with the possible implication that the rising costs of housing have left the stanza as the only affordable home. The collection raises the question of the complex connections between limitations on dwelling in physical spaces and in poetic homes, a complexity that remains hidden in Heidegger's work.

Liu Jishan and Heidegger in Encounter

This paper aims to bring Heidegger's thinking of Being and Liu Jishan's moral metaphysics into a dialogue, in order to particularly achieve a more comprehensive understanding of feeling and force. On the one hand, Liu Jishan's doctrine of pure feeling can radicalize Heidegger's idea of moral feeling. Moreover, Liu Jishan's emphasis on the creative character of the metaphysical force might supplement Heidegger's identification of Being as an ontological movement. On the other hand, Heidegger's thinking of Being can contribute to uncover the ontological significance of Liu Jishan's notion of xing. It also helps to see that in Liu Jishan, the mind consists of inauthenticity and authenticity. As a whole, both Liu Jishan and Heidegger share the scheme of “manifesting xing/Being through mind /Dasein.”

Being a practitioner: an application of Heidegger's phenomenology.

To explain how Heidegger's phenomenology can be applied to investigations of practitioners' experiences and enhance research of roles. The application of phenomenology in nursing research has been subject to strong criticism. A recent phenomenological investigation of nurses' experiences of mentoring students has shown the value of applying Heidegger's ideas to understand practitioners' experiences. The author's experience of conducting a hermeneutic phenomenological study and influential literature. An inquiry into the author's application of Heidegger's philosophy to an empirical study. Heidegger's phenomenology was based on his concept of 'dasein', denoting existence as 'being in the world'. These ideas of existence are discussed in relation to the experiences of practitioners. A nurse or other practitioner's experiences of practice are explained according to three modes of being: absorbed in practice, noticing practice and contemplating practice. The paper shows how this layered understanding of a person's lifeworld can be incorporated into the design of empirical research. Heideggerian phenomenology provides a defendable framework in which to examine experience of practice. Given the expanding diversity of nursing roles, this methodology offers a route for improving our understanding of the implications for the nurses occupying particular roles.

Brahms Beyond Mastery: His Sarabande and Gavotte, and its Recompositions by Robert Pascall (review)

Beyond Mastery: His Sara- bande and Gavotte, and its Re- compositions. By Robert Pascall. (Royal Musical Association Mono- graphs, no. 21.) Farnham, Surrey, Eng.: Ashgate, 2013. [xv, 95 p. ISBN 9781409465577. $79.95.] Music exam- ples, illustrations, facsimiles, bibliogra- phy, index.After publishing his first ten opuses in 1854-56, reassessed his creative standing. Robert Schumann's laudatory article Neue Bahnen (Neue Zeitschrift fur Musik 39, no. 18 [28 October 1853]) had created lofty public expectations; yet, mixed reviews of Brahms's earliest pieces suggested he had failed to meet them. consequently postponed further publication of new works and set about im- proving his technique and broadening his knowledge of historical styles. One of the first results of this study was a group of neo- baroque dances for piano solo. A Gavotte- actually Gavottes I and II in da capo-and Sarabande were soon performed at several concerts by both Clara Schumann and himself. For a time, these pieces formed part of a Suite, along with a now- lost Air and Prelude. After he began to publish large-scale instrumental works again in 1860 these dances were withdrawn from public performance and never issued. Nevertheless, the Gavotte and Sarabande now assumed a new role in Brahms's cre- ative activities, serving as the thematic and structural basis for movements in three important chamber pieces spanning the remainder of his career: the Second String Sextet, op. 36 (1865), the First String Quintet, op. 88 (1882), and the Clarinet Quintet, op. 115 (1891).Robert Pascall's new book, Beyond Mastery, tells the story of these recomposi- tions in a critical-analytical narrative, repre- senting the first detailed study of this aspect of the composer's stylistic evolution. Pascall's work on this topic will already be familiar to scholars through his sev- eral articles on the dances and their reuse, beginning in the mid-1970s (Unknown Gavottes by Brahms, Music & Letters 57, no. 4 [October 1976]: 404-11; Brahms Underway to the Adagio of his Clarinet Quintet: A Story of Stylistic Assimilation and Enrichment, in Rezeption als Inno- vation. Untersuchungen zu einem Grundmodell der europaischen Kompositionsgeschichte: Fest- schrift fur Friedhelm Krummacher zum 65. Geburtstag, eds. Bernd Sponheuer, Siegfried Oechsle and Helmut Well (Kieler Schriften zur Musikwissenschaft, bd. 46) [Kassel: Barenreiter, 2001], 337-56). The metamor- phosis of the Gavotte and Sarabande repre- sents a subject of special significance for several reasons. First, for a composer who destroyed almost all of his sketches and drafts, Brahms's treatment of this preexis- tent material affords a rare view of his com- positional strategies down to the level of the motive and phrase. Second, it taps into Brahms's interaction with nineteenth- century historicism: the Gavotte and Sarabande are themselves historicist docu- ments, representing an outgrowth of Brahms's study of the suites of Bach and his forerunners and contemporaries. Pascall shows that Brahms's innovative combina- tion of normative with less characteristically Bachian formal and harmonic procedures such as mixture of major and minor keys, clearly articulated phrases, and a modernist approach to embellishment, was a crucial feature in the viability of the dances as sources for transformation (p. 16).The author suggests that the reuse of these hybrids in later works plots another history: that of Brahms's own stylistic evolu- tion. Citing Martin Heidegger's ideas on artistic models, Pascall argues that and other great creators share a willingness to let themselves be influenced (p. 77). The composer early on sensed the limits of the broad structural modeling typical of lesser composers and moved toward a more thoroughgoing stylistic supplementation (p. 34). Although the author does not deal with larger cultural concerns, students of the period will recognize the hallmarks of midcentury German liberal historicism in Brahms's approach-the notion that past styles and genres serve only as a starting point and must be integrated convincingly with contemporary cultural trends to hold any aesthetic validity-a position that stands in direct opposition to antiquarian- ism and its concomitant political conser- vatism, both attitudes erroneously attrib- uted to at various points in the past. …

Illness perception, time perception and phenomenology – an extended response to Borrett

Borrett joins other phenomenologists in using phenomenological ideas on temporality to explain how illness affects the individual's experience of time. Unlike others, he attempts to synthesize this use of phenomenology with a biomedical understanding of the relation between time and illness. My paper expands on Borrett's ideas by reviewing current medical scholarship on time and illness perception, including Heidegger's ideas on temporality. The first section considers questions and suggestions emerging from contemporary medicine. After a short review of theories of time perception, I describe and critique how Borrett and others use phenomenological temporality in a medical context. My conclusion suggests how Heideggerian temporality might help with the questions and recommendations emerging within diverse medical fields.

The early Heidegger's philosophy of life: facticity, being, and language

In his early lecture courses, Martin Heidegger exhibited an abiding interest in human life. He believed that human life has philosophical import while it is actually being lived; language has philosophical import while it is being spoken. In this book, Scott Campbell traces the development of Heidegger's ideas about factical life through his interest in Greek thought and its concern with Being. He contends that Heidegger's existential concerns about human life and his ontological concerns about the meaning of Being crystallize in the notion of Dasein as the Being of factical human life. Emphasizing the positive aspects of everydayness, Campbell explores the contexts of meaning embedded within life; the intensity of average, everyday life; the temporal immediacy of life in early Christianity; the hermeneutic pursuit of life's self-alienation; factical spatiality; the temporalizing of history within life; the richness of the world; and the facticity of speaking in Plato and Aristotle. He shows how Heidegger presents a way of grasping human life as riddled with deception but also charged with meaning and open to revelation and insight.

Being in time and the family owned firm

Family businesses have a unique relationship with time, offering a genetic and cultural embodiment of ancestral heritage, a focus of dreams, plans and fears for the future. This paper considers the nature of time and what it means for business owning families to manage in time. Using qualitative techniques, the experiences of twelve family firms are explored. Heidegger's ideas about time are considered as an explanatory power about how temporal practices and processes use time. This work demonstrates that time is not only, always, sequential. Family firms deploy an effective temporal repertoire, moving between habitual world time and a more calculative clock time as circumstances demand, showing how and why different practices emerge in the praxis of family business.

Enframing geography: subject, curriculum, knowledge, responsibility

The word ‘geo-graphy’ means ‘writing the earth’. The subject of geography bears responsibility for engaging, constituting and configuring world knowledge, in other words, what the world is. This paper describes an enquiry into the nature of school geographical knowledge at a time of curriculum policy reform. In 2010, the newly appointed Coalition government in Britain introduced the concept of core knowledge for the school curriculum. Some of the problems associated with core knowledge are illustrated by showing two alternative ways of knowing the world that core knowledge overlooks. To understand the nature of the constitution of knowledge, I turn to Heidegger. His idea of Enframing explains the emergence of meaning about the world within the constraints of a technical scheme that conceals as much as it reveals. A second idea of Heidegger's, the event of appropriation, suggests how meaning comes into being through the ‘belonging together’ of humans and the world. This belonging together takes us away from representational thinking into the realm of a more original and authentic sense of what is. Although this appears to provide a very credible argument about world meaning-making, it is superseded by Derrida's critique of Heidegger as someone who claims to deconstruct the history of ontology at the same time as retaining a commitment to it. Derrida's différance advances Heidegger's work into a consideration of meaning and justice. The associated deconstructive attitude takes responsibility seriously by disrupting taken-for-granted meanings and conceptual schemes and opening them up to see what other groups of people or ways of knowing might be overlooked.

Екзистенційна герменевтика Луїджі Парейзона

The paper is a commentary to the translation of the Introduction to “Truth and Interpretation” by Luigi Pareyson. It examines the key concepts of Hermeneutical theory advanced by the Italian philosopher, notably the Existential and Christian origination of the concept «person», the distinction between rivelative and expressive thoughts, which is key to Hermeneutics, and, finally, the peculiarities of the Hermeneutical-existential ontology. Having considered the ideas of Heidegger and Gadamer, the author clarifies the differences and similarities between Exestential and Phenomenological Hermeneutics. The two theories share a similar approach to the question of value of truth and the historicity of experience. The distinction, however, lies in the sphere of application of the concept of interpretation and the mover of process of understanding.