Work Of Heidegger Research Articles

Musical Elaborations in Sound and Sight in the Work of Charles Seeger and Hans Richter

Musical Elaborations in Sound and Sight in the Work of Charles Seeger and Hans Richter

Three Epiphanic Fragments: Education and the essay in memory

Pádraig Hogan has argued for a powerful conception of education as epiphany that is illuminated by the work of Heidegger and Joyce. But what are we to make of Stephen Dedalus’ intention (pretension?) to ‘Remember your epiphanies’? Developing the phenomenological Erinnerungsversuch or ‘essay in memory’ of David Farrell Krell, I will examine three ‘epiphanic fragments’ from the literature of education. The problem of the temporality of the educational epiphany will be identified and a resolution will be attempted. I hope thus to extend an ontological account of memory into the educational experience, and also to develop the educational significance of the remembered or recollected epiphany. The article concludes with some emerging thoughts on the relation of education, literature and vocation.

Hermeneutik im Ubergang von Dilthey zu Heidegger

Despite the usual genealogies of hermeneutics, Heidegger's appropriation of Dilthey's philosophy only deals marginally with hermeneutics. Nevertheless, this paper aims to shed light on elements in favour of an implicit continuity in hermeneutics from Dilthey to Heidegger. Against the general background of the conception of life as self-interpretation, which allows the ontological radicalisation of Dilthey's hermeneutical concepts, some diltheyan historical and aesthetical paradigms prove to be at work in Heidegger's first phenomenology of life. Destruction itself, the very core of Heidegger's concept of hermeneutics, can be partially traced back to diltheyan sources.

Heideggerowski zwrot: jedność bycia i nieantropocentryczna filozofia człowieka

The article aims to show that one of the most important manifestations of Turn in the philosophy of Martin Heidegger is a change of the ontological status of beings other than human. Transformation of Dasein into Da-sein (which takes place in Heidegger's works written between year 1930 and 1936) is accompanied by the recognition of being of other beings, "things" (concrete individuals, animate and non-animated). While in Being and Time, other entities are considered "lower" than the man, and unlike him, not "are", but only "are-handy" or "mere-live", What is a Thing? (and even already Introduction to the Metaphysics) indicates the unity of being. This does not mean the rejection of the specificity of the human being as Da-sein. Only thanks to human being – not just his own, but also of other beings – is no longer hidden. The specific nature of man according to Heidegger, however, does not entitle him to dominate other beings and treated as a subordinate. Thus I consider late philosophy of Heidegger as non-anthropocentric.

Grasping the experience of the other from an interview: Self-transposition in use

This article describes a part of the interview process that is never usually reported. Listening to what people say is the key to increasing our knowledge of human existences. Procuring knowledge about human experience is much more challenging. Although good sources on how to prepare and conduct an interview exist, the process of the interviewer's perception of the interviewee's message and meaning is less examined. Beyond the role of eliciting the data, the researcher endeavours to reproduce the interviewee's narration and not the voice of the researcher. By illustrating the process during the interview, further transparency and thereby validity may be achieved. To exemplify this, the perception of the interviewer is explored, and here Heidegger's work on self-transposition has proved to be helpful.

A Crisis of Presence: On-line Culture and Being in the World

This paper is a discussion about presence and its relationship to ethical and moral behaviour. In particular, it problematises the notion of presence within a contemporary culture in which social life is increasingly lived and experienced through networked digital communication technologies alongside the physical presence of co-present bodies. Using the work of Heidegger, Levinas, Bauman and Turkle (among others), it is suggested that the increasing use of these technologies and our increasing presence in on-line environments challenges our tendencies to ground moral and ethical behaviours in face-to-face or materially co-present contexts. Instead, the mediated presences we can achieve amplify our cultural tendency to objectify the social world and weaken our sense of moral and ethical responsibility to others. In that sense, an important disjuncture exists between the largely liminal space of on-line interactions and the ethical sensibilities of material presence which, as these two spheres become more intensely integrated, has potential consequences for the future of an ethical social world and a civil society. The examples are used of on-line suicides, trolling and cyberbullying to illustrate these ethical disjunctures.

MUERTE, TIEMPO Y ALTERIDAD: MÁS ALLÁ DE LA ONTOLOGÍA. REFLEXIONES SOBRE LA FILOSOFÌA DE M. HEIDEGGER Y E. LEVINAS

The analysis of finitude that Heidegger held in his earlier work has being questioned by Emmanuel Levinas in his ethics of otherness, which involves a new aproach to subjectivity, the relationship with others and the opening of time. We will show that in the work of E. Levinas the reflections on time are preceded and conditioned by the encounter with the otherness of another man (Autrui), that in the diachrony of his break set up the temporary experience as unassumable in the present of representation. There for, death as origin of time and the privilege of future in the work of Heidegger is denied: death is the impossibility of possibility, and man, rather than a being-towards-death, is a being-against-death. The finitude acquires a new meaning in the death of the others, that highlights the ethical orientation which fundamental ontology lacks.

Heidegger's figures

This essay argues that Heidegger's critique of metaphor and figurative language, both within philosophical idiom and the reading of poetry, constitutes an original and far-reaching contribution to this issue. In particular, it focuses on Heidegger's insistence that the import of metaphor for philosophy and poetry lies in its structural dependence, as meta-pherein or Über-tragung (carrying-over), on the dualism between sensuous and nonsensuous realms. In this, the critique opens on to a far more developed thinking on the relation between bodily experience and linguistic cognition, and in particular an attempt to think of the body as a site for an ‘articulation’ of language anterior to any opposition of sound and sense. It is in order to think that by this bodily articulation of language the question of ‘poetic’ figure becomes particularly crucial for Heidegger, and the article ends by suggesting directions for us to take Heidegger's insights into poetic figure that would reach beyond the confines of Heidegger's own work.

Time and play in management practice: An investigation through the philosophies of McTaggart and Heidegger

Summary Following the work of the idealist philosopher John McTaggart, we argue studies of management practice use two senses of socially constructed time, distinguished as A and B series. In B series, time is spatialized into calculable instants allowing the structuring and intensification of commercial activity into sequences of means and ends, something that that aids exploitation. In A series, time is akin to experience in which the future and past are open to subjects’ imagination and interpretation, something that aids exploration. We then extend this theorization of time in management practice; specifically we conceptually develop A series by considering the intimacy between time, experience and existence. Drawing on the work of Heidegger we develop another idea of time – ‘world time’ – in which altogether different possibilities for managerial practice may be glanced, ones associated with experiment and play in which time is no longer something to be saved, or made use of, because time is no longer understood as a resource, or even a thing. World time, we argue, develops the work of James March, by de-coupling exploration from exploitation; no longer is one in the service of the other.

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.

Invisibility

This study describes an exploration of the lived experience of 13 British women with cancer of the vulva who underwent surgical treatment. A review of the literature highlighted a paucity of knowledge as many studies were conducted during the 1980s and 1990s and investigated sexual functioning only. An interpretive phenomenological approach based on the work of Heidegger and van Manen was used to frame the study by posing the question, "What must it be like to be diagnosed with, and have surgery for a cancer of the vulva?" The women, younger than 50 years, were identified by purposive sampling and interviewed between 6 months and 5 years after surgery. The data were analyzed using framework analysis. The women's lived experience is described in its entirety by the concept of invisibility, characterized as something "no one can see," "heard of," and "talks about." The impact of this invisibility is discussed as the "invisibility of understanding" and "invisibility of support." Although many women may expect to be cured of their vulval cancer, the invisible nature of the condition and the resulting lack of understanding and support may continue for a considerable period, as every aspect of their everyday life and in their relationships may be affected. The challenge now is to raise awareness of this condition and provide greater informational and emotional support for these women.

A reply to ‘Phenomenology as research method or substantive metaphysics? An overview of phenomenology's uses in nursing’ by Vicki Earle: a phenomenological grapevine?

When Husserl wrote Ideas, he made reference tosome of his earlier work that had ?not been understood?and had been ?heedlessly pushed aside?(Husserl, 1983, p. xviii). He argued that the distinctionhe had attempted to make between phenomenologyand psychology had been misinterpreted asa criticism of psychology. Subsequently, Husserl wentto great lengths to explain the terminology that heused when writing about phenomenology, to avoid?prevailing misinterpretations, [that are] ever so richin consequences? (Husserl, 1983, p. xviii). Husserlwas not to know the prophetic nature of his observationsregarding misinterpretation of phenomenology,nor the irony that almost a century later, theissue would continue.This response is prompted by a reading of Earle?s(2010) overview of phenomenology?s use in nursing,published in an earlier edition of Nursing Philosophy.In this paper I raise three concerns ? inspired byHusserl ? namely: that many nursing scholars have:(1) misinterpreted phenomenology; (2) ?pushed aside?primary phenomenological texts; and (3) been blindto the consequences of these actions. This is not tosuggest that Earle has misinterpreted phenomenologyper se, but that somewhat paradoxically, sheappears to have ignored some key texts. Earle?saccount is used as impetus for discussion regardingwhat I term the ?phenomenological grapevine?, andthe consequences of this for nursing research.The stated aim of Earle?s paper is to address theblurred boundaries of phenomenology. To underpinthis, she provides an overview of phenomenology,referring to the works of key phenomenologicalfigures including: Husserl, Heidegger, Gadamer, andMerleau-Ponty. She presents a ?critical discourse?regarding nursing?s use of phenomenology and fromthis concludes that researchers must do a better job ofdemonstrating their knowledge of phenomenology.Earle highlights how nurses have come under attackfor not showing that they understand the philosophicaltenets of ?true? phenomenology. Overall, Earlehighlights several criticisms levied at nurse researchers?use of phenomenology and in so doing, foregroundsa multiplicity of challenges associated withthis approach to research.This provides a helpful referencefor any researchers grappling with the inherentintricacies of phenomenology. However, there is astrange irony in Earle?s account that will be capturedin the ensuing discussion.Earle uses Crotty?s (1996) attack on the use of phenomenologyin nursing as her point of departure.Here she describes how Crotty examined the phenomenologicalworks of North American nurseresearchers and concluded that the methods weremostly descriptive and uncritical. The criticisms ofother scholars who believe that nursing gets phenomenologywrong are also discussed, namely: Paley(1997, 1998), Thomas (2005), Porter (2008), Ortiz(2009). Specifically, the point is made that many nurseresearchers misunderstand the central tenets of Husserl?sdescriptive phenomenology (Paley, 1997) andmisinterpret the work of Heidegger (Paley, 1998;Ortiz, 2009).

All change: the lived experience of younger women with cancer of the vulva

To generate an understanding of the women's own perspectives of their care and address a gap in knowledge in relation to the broader impact of vulval cancer. Few people go though life without experiencing events that can change their perspective on how they see themselves, their role in society and their relationship with those around them. People are multi-dimensional, so a person with has a physical illness is also affected psychologically and sociologically. Qualitative. Based on the work of Heidegger and van Manen, an interpretative phenomenological research study was undertaken to explore the experiences of thirteen women under 50 years of age with vulval cancer living in the UK. Data were analysed using framework analysis and showed that a diagnosis of cancer of the vulva and the subsequent treatment has an effect on physical, psychological and sexual functioning. The concept of 'All Change' expressed the sentiment that following the diagnosis and surgery, everything has changed; life is not the same as it was before diagnosis. This included both physical and psychological changes and impacts on perceptions of body image. The challenge is to raise awareness of vulval cancer among health care professions and society in general and determine the most effective interventions in facilitating pre and post operative support for these women.

Walking to learn: Rethinking reflection for management learning

This article investigates possibilities for reflection when understood from within a world that is practically experienced rather than theoretically contemplated. Based on an analysis of space and time in Descartes, it suggests that prominent conceptions of reflection in management learning remain static and lifeless. Drawing on the work of Heidegger it introduces the metaphor of ‘walking around’ to suggest an alternative understanding of reflection which is sensitive to the worldly immersion and finitude of being and begins to outline implications for management learning.

A brief history of continental realism

This paper explains the nature and origin of what I am calling Transgressive Realism, a middle path between realism and anti-realism which tries to combine their strengths while avoiding their weaknesses. Kierkegaard created the position by merging Hegel’s insistence that we must have some kind of contact with anything we can call real (thus rejecting noumena), with Kant’s belief that reality fundamentally exceeds our understanding; human reason should not be the criterion of the real. The result is the idea that our most vivid encounters with reality come in experiences that shatter our categories, the way God’s commandment to kill Isaac irreconcilably clashes with the best understanding of ethics we are capable of. I explain the genesis of this idea, and then show it at work in Heidegger and Levinas’ thought. Understanding this position illuminates important aspects of the history of continental philosophy and offers a new perspective on realism.

The House As SKIN

This paper investigates J. G. Ballard's vision of the house, tracing its origin to the ideas expressed by the British architectural avant-gardes of the fifties and sixties; these regarded inhabited spaces as psycho-physical membranes, bio-architectural constructs functioning as extensions of the body. The philosophical sources of Ballard's early fiction are also investigated to show the impact of Existentialism on his concept of dwelling, both via early Pop Art and directly through Sartre's and Heidegger's works. One of the aims is to disclose the importance for Ballard of Archigram's fantasies of bio-technological responsive houses but also to interrogate the imbrications in his fiction of such fantasies with contemporary theoretical ideas of dwelling (McLuhan, Banham), authenticity, and the estranging chaos and unhomeliness of the world (Heidegger). The article discusses specific examples of Ballard's unhomely, post-human habitations, from psychotropic houses to the neo-gothic technological tower-block, showing how they are imbued with contemporary architectural and philosophical theories. A special emphasis is placed on the uncanny and – so I argue here – gendered spaces of High-Rise .

Ethics and Religion in Continental Philosophy

Ethics and Religion in Continental Philosophy

Ethics and Religion in Continental Philosophy

Ethics and Religion in Continental Philosophy

Being, History, Technology, and Extermination in the Work of Heidegger

The year 2001, with the publication of the course of 1933–1934, which calls for the “total extermination” of the enemy within, marks a turning point in the reception of Heidegger’s work. It represents a moment that requires the critical examination of the use of such key terms of his doctrine as being, understood by him as a “code-word” ( Deckname ), but also history, technology, and extermination or annihilation ( Vernichtung ). This article also puts the project of the “complete works” ( Gesamtausgable ) itself into question.

Elementos da crítica do jovem Heidegger a Kant e Husserl

Kant and Husserl are two philosophers with whom Martin Heidegger works in order to elaborate his own philosophy, his own thought. The text wants to show how this dialogue takes place in some works of Heidegger in the 20s of the last century, before Being and Time, focusing on the problem of knowledge. Heidegger always points to a disregard of the previous level, the soil in which the disputes of theories of knowledge take place. Heidegger's project is an exercise that attempts to overcome the subjectivity and objectivity that operates in the theories.