Heidegger's Ideas Research Articles

Understanding Participation in Entrepreneurial Organizations: Some Hermeneutic Readings

This paper explores the use of participative methods in an entrepreneurial organization. It does this through a series of hermeneutic readings of the situation, which develop an increasingly satisfactory understanding of the complexities of the development process. The paper begins by describing the case study site and the market that it operates within before considering the role of corporate culture on entrepreneurial firms of this kind. The first reading of the situation, using participative methods and the sociology of translation, is then presented and a critique of the limitations of this reading is presented. A second reading, drawing on Heidegger's ideas as applied to the notion of entrepreneurship, is then presented. This second reading proves to be far more satisfactory and the paper ends with a summary and reflections on the process of making a series of readings of the development process at the case study site.

Hermeneutic retrieval and the conflict of styles in Pirandello's Sei Personaggi in Cerca D'Autore

A. Introduction In Plato's Phaedrus, Socrates suggests that rhetoric is not only implicated in the continual pursuit of truth, but it is also the study of how truth is made known in (276a). Socrates warns Phaedrus not to suppose that because words are that they have therefore become reliable and permanent (275d). For Socrates, when living speech is down it becomes transformed or objectified into a representation of the real. In Socrates' view, living speech is a state of interiority, an articulation of self-understanding; when speech is alienated from its dialogic context it becomes discourse. Although Socrates argues that one must be exceedingly to believe that written words can do anything more than remind oneself what one already knows, this simple-minded approach to writing provides a means of exploring how discourse produces what Martin Heidegger calls a commemorative meaning. For Heidegger, discourse preserves the remembrance of an event; dead discourse reminds us of the event of living speech because it bears the design and inscribes historical occurrences. character of living speech does not change in its articulation; its character does not begin as an object, does not end as an object, and does not consist of any essential qualities of an object. In Part I of this paper I explore the impact of Heidegger's idea of discourse upon the traditional concept of style to argue, in accordance with Heidegger, that style is a reminder of living speech; style is a disclosure of incarnate thought, the presencing of a human's being that is structured by a two-fold process: first, a standing forth or unconcealing of its presence; and second, a holding back or concealing of its presence. Traditionally, discussions of style have been limited to representational theories of discourse that see style either solely in terms of outward appearance, beautiful form or in terms of some combination that sets form into a bipolar opposition with content. However, Heidegger's argument is that the traditional view of art as an aesthetic object is not adequate. In order to retrieve style from the confines of bipolarity, Heidegger develops a model of art that is based upon his disclosive theory of truth; his theory of art effectively removes beauty as a criterion for understanding art. In The Origin of the Work of Art, Heidegger develops a non-aesthetic approach to a work of art by arguing that truth, rather than beauty, is the origin of a work of art; his essay also suggests the outlines of a non-representational

Against method‐ism

Provides a critique of method‐ism ‐ the view that methodology is necessary and sufficient for information systems’ development success; method‐ism presupposes also that systems developers understand the value of methodology and will prefer to work with it rather than without it. Argues, against method‐ism, that method flows from understanding, and not the reverse. Hence method cannot be a substitute for understanding. Discusses the way in which humans tend to interact with the world by means of ready‐to‐hand tools, using the ideas of Heidegger and Ihde. Shows that tools are used only if available (ready‐to‐hand) in the world of doing. If a methodology is not ready‐to‐hand, it will break down and be ignored in the pragmatics of getting the job done. Presents a number of arguments why methodologiesby designwill tend to break down (not be ready‐to‐hand) and hence be discarded.

Existential Epistemology: A Heideggerian Critique of the Cartesian Project.

In this study Professor Richardson introduces the existential phenomenology of Martin Heidegger, particularly as developed in his major work, Being and Time. Richardson's object is to show how Heidegger's ideas bear on the central problem in epistemology, that of how we are able to have objective knowledge. He presupposes no familiarity with Heidegger and adopts a practical approach to introduce the concepts and claims of his intricate system. From this, Richardson constructs arguments clarifying Heidegger's contribution to the theory of knowledge and showing why he thought the search for knowledge of the way things are in themselves is misguided.

Hannah arendt: existential phenomenology and political freedom

This paper has three purposes: first, to explicate the ex istential basis of Arendt's theory of action. This will be done by first tracing the intellectual derivation of Arendt's existentialism and the modifications she made to fit it in to her public realm. Second, I will demonstrate the con nection between Arendt's existentialism and her formula tion of political freedom. Third, I will illustrate throughout that Arendt's political ideas, if they are to be properly understood, must be subsumed under her existentialism . Part I treats Arendt's effort to find a home for the in dividual Human Being by attacking the modern tendency to make freedom an inner domain of the mind and refuge from the outside world. We will see how she uses the ideas of Heidegger and Jaspers to counter the Being of Kant and the philosophy of Mill and Augustine. Part II demonstrates her effort to make freedom a world reality and counter to the forces of totalitarianism: the modern enchantment with totality and an inexorable history. She attacks the Will, consciousness, Being, and the historical process itself. Finding no suitable conceptualization of freedom which makes it political by giving it a public space, Arendt turns finally to Jaspers' communicative existentialism and Duns Scotus' emphasis on contingency.