Work Of Heidegger Research Articles

Existential anguish as a fundamental affective disposition for psychotherapy practice

Anguish is a fundamental concept in the phenomenological-existential clinic. This affective disposition has in Martin Heidegger's work a privilege over other dispositions, since it, in its ontological character, is the engine of human existence. This paper aims to understand anguish as revealing the truth of Being-there in the psychotherapeutic process, based on the contributions of philosopher Heidegger and his commentators, especially exponents of phenomenological-existential psychology. Questions such as "What is the truth of Being-there?" And "What does anguish reveal about this truth?" Guided the construction of this work. The study is characterized as a qualitative research, whose methodology is bibliographic research. The results indicated that anguish reveals the truth of Being-there. What we call the truth is the essence of this being: having to be. It points to its ontological character of openness, its possibilities, its own power-being, freedom and the unveiling of the meaning of Being. Finally, the ontological anguish, not restricted to the psychotherapeutic process, moves Being-there and reveals possibilities that, by their very nature. through care makes its uniqueness possible. Thus, it is essential for the psychotherapist to understand distress, facilitating the patient's appropriation and accountability of what it reveals. Palavras-chave : Anguish; Heidegger; Truth; Being-there; Psycotherapy.

Религиозная проблематика в творчестве М. Хайдеггера и феноменология религии: взаимосвязи и параллели

The article analyzes Martin Heidegger’s idea of creating a special phenomenol­ogy of religion at an early stage of his work, which was obviously inspired by the fashion for the study of religion, which was also caused by R. Otto’s The Holy. It is proved that some of the philosophical ideas of early M. Heideg­ger, especially in his The Phenomenology of Religious Life, are in tune with Otto’s thought and are close to the phenomenological tradition of religious stud­ies. But late M. Heidegger departs from these ideas, using the category of Holy as applied to the study of artistic and poetic creativity. Further, the article ana­lyzes the existential of horror, which plays a significant role in the second stage of M. Heidegger's work, which is also in many ways similar to the description of the characteristics of numinous feeling by R. Otto. The article separately ana­lyzes the specifics of the two concepts Angst and Furcht, for this purpose paral­lels are drawn with the works of S. Kierkegaard, S. Freud, G. van der Leeuw. It is suggested that the proximity of R. Otto’s and M. Heidegger’s approaches to this issue is more due to the cultural context than to direct influence, and it does not provide sufficient ground for a serious convergence of the phenomenology of religion and the ideas of M. Heidegger’s philosophy of the period of Being and Time. Although this does not deny the fact that some phenomenologists later turned to the philosophy of M. Heidegger, seeing it as a support for the construc­tion of their theories.

SIGNIFICANCE OF METAPHYSICS’ CRITICISM IN M. HEIDEGGER'S CREATIVITY

Despite various interpretations of Heidegger's philosophy, he is undeniably a deep critic of the metaphysical tradition in European philosophy. His task of overcoming metaphysics once again aroused interest in the fundamental issues of life in the era of the total dominance of private sciences. In the article, the authors explore the concept of metaphysics and its criticism in the work of M. Heidegger, as well as subsequent interpretations, in particular by O. Peggeler (“New Ways with Heidegger”, 1992). Criticism of metaphysics was a necessary condition for overcoming it to build a fundamental ontology. Having experienced the influence of Nietzsche, Heidegger does not remain a Nietzschean, because he considers him the last metaphysician to be overcome. In this regard, Peggeler recognizes Heidegger's main work not as “Being and Time”, but as “Reports to Philosophy” (1936), where he sought to reveal the primary sources of the concept of metaphysics. Heidegger's views regarding the interpretation of the development of metaphysics in different historical eras are specially considered.

Ректорство Мартина Хайдеггера: историко-философский анализ

The idea of reorganizing a German university was revealed in the correspondence of the young Martin Heidegger and his friend Karl Jaspers. Prominent thinkers critically analyze the contribution of contemporaries and representatives of the previous generation of scientists and philosophers. Ambitious and confident in their abilities, they hatched a plan, as it seemed to them, for the most important mission: the revival of the spirit of genuine philosophy within the walls of German universities. Repeatedly emphasized in their correspondence in the 1920s - such a high goal will require the reduction of professors of philosophy and "cleansing" of universities from the prospering mediocrity. Despite spiritual aspirations, these philosophers were aware of the need for career growth. Without a proper position, it was impossible to, at least, make any changes in the current system of higher German education and academic philosophy. The author of this article believes that the same thoughts of Heidegger lay at the basis of the ideas expressed in correspondence with Jaspers and in the decision to accept the post of the rector of the University of Freiburg, which played a fatal role in his biography. The period of the duties of the rector Martin Heidegger is covered by the so-called «Black Notebooks». The author of the article departs from the widely used biographical approach in favor of a historical and philosophical analysis of passages of that creation time. The main objective of this work is to identify the basic categories of the being-historical concept of M. Heidegger, manifested in criticism of the academic university philosophy of German universities at the beginning of the 20th century. The philosophy of being history is first touched upon in the aforementioned Black Notebooks. In the volumes of the collected works “Beiträge zur Philosophie”, “Das Ereignis”, “Die Geschichte des Seyns”, addressed by the author of the article, the main part of the being-historical concept is revealed. The leading research method is historical philosophical, which determines the relationship between the fundamental ontological intuitions of the German master and his analysis of factuality, in particular, criticism of German university philosophy. In the framework of this article, the historical philosophical method includes the hermeneutical method, which is necessary when working with the specific language of Heidegger's works, which requires a thorough interpretation.

Sobre los inicios de un revisionismo filosófico en Argentina y sus derivas políticas: Homero Guglielmini, Saúl Taborda y Carlos Astrada

El presente artículo analiza los principales textos que con distintos intereses ideológicos funcionaron como iniciadores de un particular ensayismo filosófico organizacionista y anti-liberal en la Argentina desde espacios académicos y universitarios. Sus autores, Saúl Taborda (1885-1943), Homero Guglielmini (1903-1968) y Carlos Astrada (1894-1971) tuvieron una trayectoria teórica y política en buena medida común. Primero desarrollaron sus textos en términos nietzscheanos y soreleanos. Más tarde se interesaron en el romanticismo alemán y la obra de Heidegger. En este arco, desde la década de 1920 cuando estuvieron a cargo de incipientes revistas filosóficas y vanguardistas hasta el momento en que Astrada y Guglielmini se convirtieron de en dos de las más importantes plumas oficialistas del gobierno de Juan Domingo Perón, estos autores mantuvieron sus intereses anti-iluministas y anti-liberales, con los cuales se opusieron a los estudios históricos como modo de indagación. Frente a ellos, desarrollaron un ensayismo filosófico no histórico que el presente artículo periodiza y caracteriza en oposición al más estudiado revisionismo histórico. A diferencia de estos últimos, los filósofos no reaccionaron frente a las continuas olas inmigratorias, sino más bien a los proyectos políticos foráneos. Se enfocaron principalmente en la figura del gaucho, y no en la de Rosas, y propusieron una reivindicación no-católica del hispanismo. Pero, principalmente, ellos argumentaron contra el individualismo liberal y buscaron pensar herramientas teóricas a favor de un sujeto político colectivo.

Eckhart, Heidegger, and the Imperative of Releasement by Ian Alexander Moore

Reviewed by: Eckhart, Heidegger, and the Imperative of Releasement by Ian Alexander Moore S. Montgomery Ewegen MOORE, Ian Alexander. Eckhart, Heidegger, and the Imperative of Releasement. Albany: State University of New York Press, 2019. xvii + 350 pp. Cloth, $95.00; paper, $32.95 The principle aim of this book is to underscore and examine the enduring influence that the medieval philosopher and mystic Meister Eckhart had on the thought and work of Martin Heidegger, specifically with respect to Heidegger's understanding of Gelassenheit(releasement). At once an inquiry into both Heidegger and Eckhart, this assiduously researched, elegantly written, and largely compelling book deals with a number of (at times lesser known) texts of both authors in order to show the essential resonances of these two thinkers. The book is broken into three parts. Part 1 examines, in a somewhat cursory way, what the author considers to be the most important passages within Heidegger's corpus where Eckhart is mentioned. Effectively operating as a sketch of the book as a whole, part 1 capably demonstrates that Eckhart was an omnipresent figure for Heidegger throughout the trajectory of the latter's work, even during those periods when he was not dealing with him directly. It also convincingly demonstrates that Eckhart's influence on Heidegger extends far beyond the latter's understanding of Gelassenheit. Part 2 serves as a focused inquiry into Eckhart's thought. There is only the occasional mention of Heidegger in these pages, although the author admits that he interprets Eckhart through a Heideggerian lens. Through an analysis and comparison of Eckhart's so-called Latin texts with certain of his German writings, as well as a fascinating exploration into Eckhart's relation to scholasticism, the author provides a detailed and insightful analysis of Eckhart's understanding of the "relationship" between the human being and god, as well as a thoroughgoing inquiry into the role of Gelassenheit(or, in Eckhart's Middle High German, gelâzenheit) within that relation. My reason for placing the word "relationship" within scarequotes will become readily apparent to everyone who reads the book. Although part 2 will be most beneficial to scholars familiar with Eckhart's work, it nonetheless presents important and substantive background for contextualizing Heidegger's understanding of the "relationship" between the human being (or Dasein) and being. Moreover, the author provocatively suggests in this section that the writings of Eckhart's being analyzed exceed the ontotheological structures and strictures in which his thought was otherwise situated, effectively setting Eckhart forth as a philosophical precursor to Heidegger. Part 3 returns to an analysis of some of Heidegger's works in terms of the discoveries from the previous chapters. Focusing on several texts spanning the turbulent years 1928 to 1945, the author demonstrates the crucial importance of Eckhart's understanding of Gelassenheit to Heidegger's thought, even during those years when Heidegger's thinking seemed to depart most radically from the kind of "letting-be" that characterizes such releasement. Through precise and engrossing engagements with several of Heidegger's texts, most notably Country Path Conversations and Introduction to Metaphysics, the author suggests that [End Page 851] Heidegger's thought remained methodically similar throughout his corpus (where "method" must be taken in the nonscientific sense that Heidegger himself develops), and that it is this method that, perhaps more than anything else, binds Heidegger to Eckhart. Part 3 thus challenges the somewhat customary division of Heidegger's corpus into an early period (characterized by an unrelenting focus on the will and its resoluteness) and a late period (characterized by a turn away from the will toward being itself), arguing instead for a certain unity of form, if not of content, throughout Heidegger's path of questioning. The final eighty pages or so of the book consists of several interesting and helpful appendices that bear upon Heidegger's intellectual relationship to Eckhart, including a list of editions of Eckhart's books that Heidegger owned or referenced, a painstakingly researched account of the marginalia from Heidegger's own copies of Eckhart's work, as well as two previously untranslated scholarly presentations dealing with Eckhart's work presented by students of Heidegger. These appendices alone make the book an...

A formação humana no pós-humanismo: reflexões a partir da Carta sobre o humanismo de Heidegger

Este artigo atém-se à discussão do problema da formação humana em um contexto pós-humanista, tendo como escopo o pensamento de Martin Heidegger. Em um primeiro momento, busca-se reconstruir os principais pontos da crítica heideggeriana ao humanismo, focando no vínculo deste com uma compreensão metafísica da essência humana. Em um segundo momento, tenta-se explorar as possibilidades formativas que se originam com a própria crítica de Heidegger à metafísica e ao humanismo, momento em que o pensamento do ser proposto pelo filósofo é tomado como indicativo central para uma concepção do ser humano que tenha por base o efetivo envolvimento deste com a realidade histórica que o abarca. O objetivo é marcar uma nova perspectiva para a formação humana, a qual esteja desvinculada de quaisquer ideais fixos e possa, assim, favorecer mais bem a riqueza indeterminada das possibilidades do acontecer humano no mundo. Situada para além das pretensões metafísicas de afirmar uma natureza intrínseca ou uma teleologia extrínseca ao acontecer humano, essa nova perspectiva formativa mostra-se mais apropriada e mais respeitosa em relação às diferenças constitutivas das sociedades democráticas plurais do mundo ocidental contemporâneo.

A New Metaphysics: Eternal Recurrence and the Univocity of Difference

ABSTRACT Friedrich Nietzsche's idea of eternal recurrence has confounded generations of thinkers. This article enters the fray by treating recurrence as an invitation to develop a radically new approach to metaphysics itself. I develop the argument by analyzing the place of recurrence in the work of Heidegger and Deleuze. By framing recurrence as an illustration of Nietzsche's core metaphysical commitment, Heidegger provides the crucial point of entry for this argument. However, while Heidegger regards that return to metaphysics as a weakness, the Deleuzean reading makes clear that it should instead be seen as the final creative possibility. The element of recurrence that makes it the ‘highest formula of affirmation’ is its metaphysics, understood now to be a metaphysics of difference. This reading is essential if we hope to respond to the nihilism of modernity without descending into chaotic despair or defaulting to redemptive violence.

Caminos hacia la alteridad. La comprensión del otro en las elaboraciones de Heidegger en torno a ‘Sein und Zeit’

El presente artículo aborda las consideraciones de la alteridad del otro en las elaboraciones tempranas de Heidegger. Entendidas como condición de posibilidad para un abordaje propio de las cuestiones éticas, aquí analizamos tensiones y limitaciones en la tematización del otro, con el objetivo de dar cuenta de la transición hacia una comprensión radical de la alteridad en sus trabajos posteriores a 1930, más allá de las limitaciones antropológicas y subjetivas de las elaboraciones de Husserl. Para dar cuenta de ello, en primer lugar, analizamos los tratamientos respectivos en la fenomenología de Husserl, poniendo énfasis en los límites de su enfoque. En segundo lugar, abordamos las elaboraciones en torno a la alteridad del otro en los trabajos de Heidegger, para dilucidar el carácter transicional de la comprensión de base, a partir de sus desplazamientos y limitaciones propias. Finalmente, circunscribimos su enfoque sobre las estructuras relacionales, destacando algunas discusiones sobre implicancias éticas. De este modo, nos proponemos dar cuenta del carácter fronterizo de una comprensión filosófica del otro, en su empuje hacia su radicalización en el pensamiento contemporáneo.

The Renewal of Western Philosophy: On Heidegger’s Expropriation of Lao Tzu’s Thought Through Xiao Shiyi

ABSTRACT In Martin Heidegger's late philosophical works, he showed great interest in translating Tao Te Ching and expropriating Lao-Tzu’s thought with the help of Xiao Shiyi, who was a translator and philosopher from China. Influenced by Xiao Shiyi, the relationship between “Tao” and “saying” originated from Lao-Tzu’s thought has become the key point to trigger Heidegger’s philosophical thought on the development of “Ereignis” in his late period. First, Heidegger expropriated three dimensions of “Tao” and linked them to construct the relationship between “way” (Weg), “saying” (sagen) and “Tao” (Ereignis). Second, Heidegger described the tripartite relation of “Weg,sagen, Ereignis ” as Lao Tzu did with “way, saying, Tao”. However, unlike some researchers have asserted, Heidegger was not just copying or translating Lao Tzu’s thought in the common sense; instead, he defined translation as a philosophical way to awaken and renew the old metaphysics in western history. Heidegger shows a unique strategy of absorbing Chinese thought and providing another way of entering the philosophical path with the perspective of Chinese thought. Therefore, the influence of Xiao Shiyi has gone far beyond the simple “stimulus–response” model.

Variações sobre o Conceito de Homem em Heidegger

O objetivo deste artigo é perpassar os diferentes momentos da compreensão do conceito de homem na obra de Heidegger, abarcando o que se costumou chamar de primeiro e segundo período de seus escritos. Nesse intuito, realizar-se-á pequenos incursos mostrando primeiro o que se entende por Dasein (ser-aí) e homem em Ser e tempo, a fim de destacar que nesta obra “homem” é um conceito de menor importância. Em seguida, apresenta-se a reintrodução do conceito de homem na filosofia heideggeriana já, agora, com uma abordagem fenomenológico-hermenêutica e seus desdobramentos. Posteriormente, ver-se-á qual papel o conceito de homem assume no pensamento sobre a verdade do ser pós-virada (Kehre). E, por fim, mostra-se a centralidade deste conceito para a reflexão sobre o acontecimento apropriativo do ser (Ereignis).

Lodgers in the house: living with the data in interpretive phenomenological analysis research

ABSTRACTThis paper provides a practical analysis of being reflexive when doing Interpretive Phenomenological Analysis (IPA) research. We argue that although reflexivity is widely discussed in relation to qualitative research, there are few practical examples demonstrating how to be reflexive. To address this, reflexivity will be presented through the experiences learnt from doctoral research using IPA. Reflexivity is understood in qualitative research as an attentiveness to the influence of the researcher on the research process.. However, experiencing reflexivity as an IPA researcher is tricky, time-consuming and often uncomfortable; it does not ‘happen’ and the researcher had to learn to ‘live’ with data. Drawing on the work of Heidegger, the experience and expression of reflexivity is conceptualised as the ‘house of being’, a shared analytic space that researchers and participants inhabit. This paper adds to the existing discussion of reflexivity by extending the dialogue of ‘what is it like’ to be reflexive and how to integrate reflexivity into research. The insights in this paper are intended to generate insight as to how reflexivity can be overt in the doing and writing of IPA research and to assist IPA and qualitaive researchers in their awareness and implementation of reflexivity in research .

The Artworks in Heidegger’s “Origin of the Work of Art”

Three artworks are discussed in detail by Heidegger in his lecture “Origin of the Work of Art.” Prioritizing one work above the others affects what is understood to be the overall project of the lecture. Because of this, we need to attend closely to the debate in the literature about the most important work of art in Heidegger’s “Origin of the Work of Art.” This article explores the debate by looking at three positions. I examine each of these positions independently. In the final section I side with those scholars who take the ancient Greek temple to be the most important work in Heidegger’s lecture. I argue that the reason why the temple is the most important is its ability to disclose community.

«Говорящее бытие»: от Хайдеггера к Лакану

The article discusses the connections between the philosophy of Martin Heidegger and the psychoanalysis of Jacques Lacan in the approach to the problems of speech and language. The author analyzes the relation between the Lacanian subversion of the subject and his speech and Heidegger’s ontology of language. The article presents an attempt at a terminological review on this topic, taking into account the Lacanian conceptual apparatus, French translations of Heidegger's works, the linguistic works of Ferdinand de Saussure and Emile Benveniste, as well as the works of Jacques Derrida. The central concept of the article is one of Lacan's definitions of a human being — être parlant (speaking being), the origins of which the author connects with both Freudian psychoanalysis and Heidegger's existentials. The analysis of Lacan's Return to Freud is proposed for consideration with the help of Derrida’s deconstruction, taking into account its origins in Heidegger's treatise "Being and time".

Mind As Knower of Forms, And Awareness as The Knower of Being: A Phenomenological View

Este artículo describe fenomenológicamente nuestra situación ontológica y nuestros dos modos de conocimiento. Existe el conocimiento de la mente como el conocedor de las formas y el conocedor de la conciencia como el conocedor del Ser. Este documento vincula e integra la visión tántrica Dzogchen de la distinción mente-conciencia con la visión fenomenológica europea de los siglos XIX y XX de la distinción mente-conciencia expresada en el trabajo de Heidegger y Merleau Ponty. Esta distinción de mente y conciencia nos permite aclarar la confusión sobre nuestro conocimiento de las formas y nuestro conocimiento del Ser. El artículo enfatiza el entrelazamiento de la conciencia y la mente. Cuando la mente y la conciencia están en unidad, el conocedor puede conocer el Ser del ser a través de un ser. La persona puede conocer la dualidad de los seres dentro de la no dualidad del Ser. Y la persona puede conocer la no dualidad del Ser dentro de la dualidad de los seres.

O aprender e o ensinar a partir da obra Que é uma coisa?, de Martin Heidegger

O presente trabalho, decorrente de uma pesquisa bibliográfica através do método de análise do conteúdo, visa pensar acerca do aprender e do ensinar a partir do princípio matemático, tá mathemata, retomado por Heidegger. Nossa proposta traz como texto base a obra de Heidegger, O que é uma coisa? (1935 - 1936). A obra é organizada em duas partes: uma parte preparatória e uma parte principal dividida em dois capítulos. Nosso texto retomará a parte preparatória na qual, Heidegger, através da questão Que é uma coisa?, visa compreender se há um saber que determina os fundamentos e limites da ciência ou se é a ciência o padrão de medida do saber, e também o primeiro capítulo da parte principal, no intuito de abordarmos a discussão acerca do princípio matemático que provém etimologicamente do grego tá mathemata, o que se pode aprender – Manthanoein – e ao mesmo tempo, consequentemente o que se pode ensinar – Mathesis – que significa lição e traz um duplo sentido: ir a uma lição e aprender e aquilo que é ensinado. Matemático é compreendido como um pré-requisito para que se aprenda e ensine acerca de qualquer coisa. Assim, nossa proposta é considerar no princípio grego tá mathemata, como assumido por Heidegger, um ensinar que ressalta a exigência de despertar no estudante o sentido de um autêntico aprendizado ao invés de uma simples transferência de um determinado assunto.

Las huellas de Heidegger en La condición humana. Una disputa soterrada en torno de la praxis aristotélica

El artículo muestra que La condición humana de Hannah Arendt puede leerse como una disputa soterrada con Martin Heidegger en torno de la praxis aristotélica. Por una parte, se reconstruyen las huellas de la lectura heideggeriana de Aristóteles en la obra de Arendt, para esclarecer esta presencia invisibilizada en la que se cifra uno de los puntos nodales de discusión con quien fuera su maestro. Por otra, se analiza la reconceptualización de la praxis que Arendt lleva a cabo, lo que supone una crítica a la interpretación de Heidegger y el despliegue de un marco conceptual propio que va más allá de la perspectiva aristotélica.

Da Filologia Cósmica

Presenciamos, atualmente, algo de um momento crítico para o pensamento, que se expressa de maneira análoga em diversas áreas do conhecimento. Na filologia, é experienciada a exaustão de um predomínio do modelo mimético auerbachiano, conforme a noção do Real lacaniano toma conta da sensibilidade literária ocidental. Tal assunção levou o pensamento moderno a um paradigma mórbido da existência, expresso nos trabalhos de Heidegger, Lacan e Agamben, e numa posterior leitura contemporânea algo desbalanceada do paradigma biopolítico foucaultiano, “fazer viver e deixar morrer”, que enxerga no encontro com a Coisa o fundamento e o horizonte da tanatopolítica. O presente ensaio visa propor alternativas para a localização de uma arquifilologia no domínio da vida frente ao Real, ao recusar o antropocentrismo do campo literário. Explorando a teoria gravitacional do físico teórico holandês Erik Verlinde, que sugere que a gravidade seria uma qualidade emergente da informação a dividir o espaço físico emergido e um segundo espaço por vir, a inorganicidade da literatura diagnosticada na máxima batailleana seria levada a um Outro lugar. O desejo de expressar imageticamente um mundo por vir não estaria sob monopólio humano, mas sim expresso em um funcionamento cósmico desde sempre indiferente a ruína da tradição mimética.

Binary Trouble: Preconditions for Non-binary Gender in Works of Heidegger, Derrida and Butler

The Institute of Social Sciences of the CSPS of the Slovak Academy of Sciences in Košice is an interdisciplinary workplace of social sciences and humanities with a primary research focus on the area of Central Europe in the field of social psychology, sociology and history.

TECHNOAESTHETICS: SOME REMAKRS ON THE COVERGENCE OF AESTHETICS AND TECHNOLOGY

The author analyses the question and application of technology. The author draws on the works of Heidegger, Marcuse and Jonas. The emphasis is on Marcuse since he best developed the theory of liberation through technology and offered a detailed vision of aesthetic ethos. The author first discusses Heidegger’s understanding of technology which largely influenced Marcuse. Then, the author discusses Jonas’ proposition for a new ethics for technological civilization. Finally, drawing on Heidegger, Marcuse, Jonas and Simondon, the author proposes the term “technoaesthetics” as a notion that describes and captures a qualitatively different idea of the usage and application of technology.