Work Of Heidegger Research Articles

Hourglass dawns: the becoming of time as space – a note on the work of Agamben, Nancy and Jameson

ABSTRACTThe question of time has troubled Continental philosophy since Immanuel Kant, through to Edmund Husserl and past his project of phenomenology expressed, and thus terminated, in the works of Heidegger and Derrida, who left traces of messianism, nihilism and apparitions of timeless time. The contemporary works of Jameson, Agamben and Nancy attempt to move past these understandings of time, specifically with regard to the problem of the global, or what it means for a world to be a global phenomenon in relation to the problem of time in its increasing homogeneity across the world. This paper provides a tracing of the dialectic of time and its transformations in its various conceptions throughout time itself, which includes a possible challenge for archaeology.

Holidays under the hegemony of hyper-connectivity: getting away, but unable to escape?

ABSTRACTHolidays have been imagined as occasions of escape and liminal leisure. This conceptualisation requires re-evaluation as a consequence of the widespread adoption of portable communication devices (smartphones) and the use of Web 2.0 interactive platforms (social media). Studies suggest that the gratifications of contact with the ‘other’, and the enjoyment of the licence associated with the liminal condition, are compromised by endemic contact with the domicile. An analysis draws on the work of Heidegger and Althusser, and is supported by insights from Foucault, Arendt and Lacan. It is argued that users are ‘enframed’ and subjected by their devices. This re-imagining is representative of an evolving change in the human condition, of which the compromising of tourism-as-escape is but one manifestation.

Den sproglige erfaring: En Heideggerlæsning

Drawing on the work of Heidegger, this dissertation develops a concept of linguistic experience. It brings together examinations of Heidegger’s style, close readings of some of his most programmatic passages, his writings on language, as well as his interpretations of Hegel, Hölderlin, and others, to support the overall argument that experience is both proto-linguistic and proto-historical. On an exegetical level, I argue that experience is an overlooked element of Heidegger’s ambitions concerning the work and future of thinking. On a more general level, I illuminate features of experience such as negativity, imprint, transition, and tentativeness, and refl ect on the role of these features in the use of language in metaphysics and in poetry. With the term ‘preparatory history,’ I summarize Heidegger’s conception of poetry and his ideal of a historical thinking that is more closely oriented to experience. Th is reading opens up avenues for further investigation regarding the work and aim of philosophy.

Joyce and Heidegger: Appropriations of the Past Toward a New Philosophy of Transcendence

Joyce and Heidegger:Appropriations of the Past Toward a New Philosophy of Transcendence Donovan Irven (bio) 1. JOYCE, HEIDEGGER, AND THE WAY TO A NEW TRANSCENDENCE Critics have long argued, to various ends, that Stephen Dedalus the character carries autobiographical marks of James Joyce the man (Gorman 1924; Gilbert 1955; Budgen 1960; Kenner 1955; Ellman 1983; King 1999; Larrissy 2006). While such arguments may have gotten off to a bad start due to critics' early tendency to obsess over Joyce's explicit or incidental expressions of inspiration—as William M. Schutte (1957) argues—they do, nevertheless, provide the grounds from which we can explore the metafictional nature of Stephen Dedalus across several works as he attempts to construct his own unique artist-persona. Stephen's work of self-creation should be read as a process of transcendence, one with serious philosophical implications that are expressed throughout Joyce's literary project. It will be shown how Stephen appears as a character divided against himself, and the question for us as we face this struggle is how Stephen's particular fissure expresses an opportunity for transcendence, and especially the way in which Stephen himself is portrayed as performing a transvalued transcendent movement that is best understood as one carried out toward a horizon in time. These [End Page 487] philosophical transvaluations of the concept of transcendence bring Joyce's writing about Stephen into relation with another figure, that of Martin Heidegger. Stephen Dedalus, in his struggle, in his attempt to understand himself and his own being as a self-creator, is a singularly ontological character in Heidegger's sense of a being whose own being is an issue for it (Heidegger 2010). While there is recent criticism interpreting Joyce's depiction of Stephen through Shakespeare (King 1999; Dällenbach 1989), there has been very little concern for the way in which Joyce depicts Stephen's particularly historical struggle as fundamentally tied to his unique philosophy of history—a philosophy that this essay shows to be derived from a synthesis of Aristotle and William Blake and which radically transforms the concept of "transcendence" into a fundamentally immanent and horizonal phenomenon. This philosophical historicism, and the weight that it places on the creation of a new language as a sign of historical movement and self-overcoming, is another point of concurrence between the philosophical aspect of Stephen's character and the work of Heidegger, particularly his Dasein analysis. In many ways, the analysis of Stephen's struggle reveals a remarkable anticipation of Heidegger's Dasein analysis, and the philosophical value of literature in its own right, in its own language. To show that Joyce uses his depiction of Stephen as a foil by which a unique philosophy of history can be articulated, I will proceed in three steps. First, I will show the role of Blake in Joyce's depiction of Stephen's developing philosophy of history. Second, the same must be done for the importance of Aristotle to this budding philosophical view. The third step involves a synthesis of Blake and Aristotle, carried out by Stephen as he matures in a philosophy that recognizes the ontological significance of history in determining possibilities of transcendence, a concept thereby transvalued into a temporally immanent transcendence—just as we see in Heidegger's work. I will clarify Joyce's philosophical historicism through a close reading of Stephen's struggle to transcend the predetermined identifications offered within his own historical situation, and demonstrate throughout my analysis that Joyce the modernist actually prefigures the important philosophical insights usually associated with postmodern theory, and with Heidegger in particular; a name curiously absent from the landmark 1996 collection Joyce and the Subject of History. Finally, after Joyce's philosophy of history has been laid out according to the three steps above, and the nature of he and Heidegger's transvaluation of transcendence [End Page 488] has been elucidated, I will show how Joyce projects these philosophical insights onto the turmoil Stephen experiences as he tries to reconcile himself to his historical context, a struggle that is carried out between the poles of Stephen's understanding of Blake on the one hand and Aristotle on the other. By depicting Stephen as...

MyStoma - putting phenomenology into practice

In this paper I will use an example of a person-centered approach to healthcare in action gained from my own experience of coping with serious illness. My overall endeavour will be to show how a philosophical position, based on the phenomenological work of Heidegger and Gadamer, can be effective in the practice of commissioning and providing healthcare and conversely how, in the practice of person-centered healthcare, this philosophical ground is made manifest. First, I give an account of the MyStoma project in East Kent as an example of person-centered care in practice which has led to improvements in care for people with a stoma. The project gives a voice to people who have a stoma and ensures that the care that they receive reflects their own needs as expressed by the service users themselves. The aim of MyStoma is to change the way that people who have a stoma are involved in the development of the services provided to them and to put their needs and expectations at the heart of all decisions made about stoma care services.This is followed by a discussion of how the insights gained from MyStoma can provide lessons for those seeking to engage patients in the development and improvement of services by suggesting that they listen to the first hand accounts, or stories, of those who are ill and use what they hear in the development of Service User Agenda, which can then be used as the basis for service development.Finally I will argue that the success of MyStoma and the primacy it gives to the first hand lived experience of those who are receiving care, rests on a reading of Heidegger’s affirmation of Being-with-Others and his notion of authentic solicitude. By the conclusion of this paper it will be clear that the understanding of the philosophical roots of MyStoma offers the opportunity to extend this successful approach to other care communities based on the understanding of our relationship with Others, like ourselves, as constitutive of our own Being.

Thinking love: Heidegger and Arendt

“Thinking Love: Heidegger and Arendt” explores the problematic nature of romantic love as it developed between Martin Heidegger and Hannah Arendt, whom Heidegger later called “the passion of his life.” I suggest that three different ways of understanding love can be found at work in Heidegger and Arendt’s relationship, namely, the perfectionist, the unconditional, and the ontological models of love. Explaining these different ways of thinking romantic love, this paper shows how the distinctive problems of the perfectionist and unconditional models played out in Heidegger and Arendt’s relationship and how that relationship eventually gave rise to the third, ontological understanding of love. This ontological vision of love combines some of the strengths of the perfectionist and unconditional views while avoiding their worst problems, and so emerges as perhaps the most important philosophical lesson about romantic love to be drawn from studying the lifelong love affair between two of the twentieth century’s greatest thinkers.

The Speech of Dasein: Heidegger and Quotidian Discourse

Martin Heidegger's denunciation of Gerede (idle talk) in §35 of Sein und Zeit is scathing: “Idle talk is constituted in this gossiping and passing the word along, a process by which its initial lack of grounds to stand on increases to complete groundlessness.” But how might this concept be understood in relation, for example, to Mikhail Bakhtin's idea of the dialogic and heteroglossia or to the notion of discours as it has been developed by Émile Benveniste, Roland Barthes, and Gérard Genette? This essay undertakes a reading of the “lapse” or entanglement of Dasein that situates the place of Gerede in its sense-making capacity. This potential of Gerede—one that is based on the covering/uncovering mode of Erschlossenheit and of truth as a-leitheia—draws out an implication of Sein und Zeit that in part runs counter to its explicit argument and to Heidegger's later work on language.

Clarifying Ontological Inseparabiilty with Heidegger's Analysis of Equipment

The founders of sociomateriality argue that the difficulty of maintaining distinctions between material and social entities, increasingly encountered empirically, also necessitates a commitment to inseparability at the ontological level. Yet reservations have been voiced that this proposal contrary to experience, incoherent, and of little practical use. While not denying the phenomenon, the critics insist that the ontological commitment to separated entities must be maintained. We show that Heidegger's work in Being and Time (1927, 1962) provides a careful exploration of ontological inseparability that reveals it to be plausible, coherent, and useful. Although his terminology alien, Heidegger's analysis proceeds from everyday experiences to provide a plausible account of ontological inseparability. His work provides a coherent ontology that treats inseparability as fundamental, but also shows that our familiar dualist experience of the world, far from justifying ontological separation, actually derivative. We demonstrate the usefulness of Heidegger's concepts with a case. Instead of proceeding from a priori separated categories meaningful to the researcher, Heidegger's concepts allow investigation of what is when involved in particular user worlds. We conclude that IS must engage with the being of IT if it wants to adequately deal with the increasing ubiquity of in practice.

Concealing and Concealment in Heidegger

AbstractThe self‐concealing of being is a primary preoccupation of Heidegger's later thought, but neither Heidegger nor his interpreters have made clear precisely what it is. In this paper, I identify the self‐concealing of being as the concealing of the worlding of the world (note: not of the world), which is essential to and simultaneous with that worlding. In order to establish this, I sketch a taxonomy of the various phenomena of concealing and concealment in Heidegger's work by building on Mark Wrathall's four ‘planks’ of unconcealing and concealment. Importantly, I distinguish the procedurally prior concealment (lēthē) that all unconcealing (alētheia) presupposes from the simultaneous concealing (kruptein, kruptesthai) that Heidegger frequently confuses it with. This distinction not only allows us to get clear on what it means to say that being conceals itself but also reveals various confusions and obscurities in Heidegger's own thought as well as in that of his readers.

Heidegger's Notes on Klee in the Nachlass

Translated by Maria del Rosario Acosta Lopez, Tobias Keiling, Ian Alexander Moore, and Yuliya Aleksandrovna Tsutserova1If only great minds are surrounded by legend, then Martin Heidegger is certainly one of them. Here, one would have to list not only those defamations surrounding rectorate-that he participated in burning of books and denied Husserl entry to library. Something positive, more cheerful would have to be recounted here as well. In this case, one would be crediting Heidegger with skills which he himself did not really dare to believe he possessed and with works he never wrote: this is exactly what has happened in case of speculations surrounding Heidegger's work on Paul Klee in Nachlass.But even legends often have a basis in facts. If, in case of reproaches concerning Heidegger's political engagement, these facts were his assumption of rectorate and associated admission to the party, in case of Klee, it is Heidegger's enthusiasm for Klee's opus, related both verbally and in writing: as both Petzet and Poggeler independently and credibly relate,2 after having experienced art of Klee, Heidegger thought he had to write a second part and a pendant to artwork essay. With Klee, art transforms itself [sich wandele];'5 with his art, something has arrived which none of us glimpse as of yet [etwas eingetroffen, was wir alle noch nicht erblicken] ,4This enthusiasm for Klee has irritated and led astray many who have taken an interest in it. Heidegger was initially approached by Georg Schmidt, director of public art collections of city of Basel, with (unfulfillable) request to write Klee book.5 Furthermore, in his monograph on Heidegger, Walter Biemel writes of a at a gathering of architects in Freiburg i. B. entitled 'Paul Klee'in 1956.6 This lecture is mentioned by Otto Poggeler, too.7 According to Annemarie Gethmann-Siefert, this lecture took place in 1960, again at gathering of architects in Freiburg; in addition, she claims to be aware of extensive, unpublished preparatory writings and elaborations for this lecture.8Truth be told, this lecture is not to be found in Nachlass,9 and neither are there extensive . . . elaborations. In contrast to high expectations, what is contained in Nachlass are meager, bullet point-style notes; seventeen sheets of paper in total that do not at all resemble a lecture or preparatory work for such a lecture.The best and most obvious way of avoiding false legends has always been to put matter and facts of matter [ Tat-Sache] on table, i.e., in this case, to publish notes. There would be nothing to object to here, if such did not contradict express instructions of author. Martin Heidegger himself decided that his sheets of notes (and not only those on Klee) would not be allowed to be published as long as copyright law was in effect. But even after that date, Heidegger did not see it fit to have these sheets edited, since occupying oneself with them would only make sense for experts on subject matter.Thus, only remaining option was path taken here (one might call it a middle path or not): to describe Heidegger's handwritten notes and to sketch out direction of Heidegger's interpretation. Such an attempt does not only pursue negative aim of dispelling legends. Heidegger's notes on Klee-fragmentary, elliptical, and enigmatic though they may be in many respects-are interesting and instructive enough to teach one to look at Klee's work differently and to find a new way of accessing this artist whom Heidegger valued higher than Picasso10 Of course, these notes will be meaningful only for those who are well read and at home in Heidegger's later philosophy.11I.An Account of Handwritten NotesHeidegger's notes on Klee are comprised of seventeen sheets of paper sized DIN A 5 and smaller. They are generally written in German script with blue ink and blue ballpoint; individual words are underlined in red or blue; some sheets feature sketches of Klee's works. …

Introduction to Heidegger's "Notes on Klee"

Foucault claimed that relation to our century, represents what Velazquez had been able to represent in his.1 In saying this, Foucault gives one reason why Paul Klee's work-both his artistic and his theoretical works-have been so central in philosophical discussions of the present age: stands not simply as a representative of an historical moment, but his work lets us see into the truth of that moment. Few painters have attracted as widespread attention among philosophers as has. From Benjamin to Merleau-Ponty and from Gadamer to Deleuze, Klee's work has been the focus of genuine philosophical commentary and has invariably been taken as of an inspiration for philosophizing itself. Until the publication of his on Klee and a few other recently published texts, it was not just clear how deeply Heidegger too had engaged Klee's work.2We cannot be certain when Heidegger first discovered Klee's work, but these on Klee make very clear that his encounter with was a profound experience for Heidegger.3 Given Heidegger's previous remarks about modern art, which were few but nonetheless typically dismissive, this apparently sudden embrace of is a bit surprising. There is not even a mention of in the Zusatz (1956) to the Origin of the Work of Art so it seems as if we can date the turning point for Heidegger to his visit to Basel in 1957 to see the Beyeler collection of eighty-eight recently purchased paintings by Paul Klee.4 This event was a landmark event for Heidegger who would give evidence of the newfound importance of Klee's work when, shortly after seeing Klee's paintings and beginning to read his writings, he spoke to friends of the need to write a sort of supplement or appendix to Origin of the Work of Art that would take account of Klee's work. There would be more visits to Basel and eventually, Heidegger would write to the art historian Heinrich Petzet that something which we all have not yet even glimpsed is to be found in [Klee's work]5Whenever and for whatever reasons it began, it is clear that during this period was a figure of real importance for Heidegger's own work and philosophical project. Other painters-Braque, Picasso, Cezanne, and Zen painting-would win Heidegger's attention from time to time, but no artist came close to summoning the same kind of response that we find in Heidegger's fascination with and expressed in these on Klee.6 In Klee, Heidegger recognizes a vision that resonates with many of Heidegger's own deepest concerns.What is perhaps most striking about these notes is their sense of promise that Heidegger sees in Klee. There is a sense that new, tinged with hope, some way out of the impasses of modern forms of production and technicity, is opening up as he looks at these paintings. Engaging Klee, Heidegger finds being made visible in the peculiar legibility of painting as well as in the intelligibility of Klee's own words that echoes Heidegger's own deepest concerns. One finds Heidegger seamlessly mingling his own language-words like Ereignis, Sage, Kehre, Werke, Geviert-with his remarks on Klee's paintings and in his citations of Klee's written texts. The enthusiasm, excitement, and energy of these notes are clear.However, these notes present immense hermeneutical problems and do not easily-if ever-really make sense. Notes always present interpretive problems for a reader insofar as they make no effort to be complete or even to be coherent. Notes belong to a moment that their author is attempting to preserve without interrupting. One makes notes in order to leave traces of thoughts, insights, and questions that can be awakened later. They are hieroglyphs of a language that are rooted in the workings of an individual mind speaking with itself. For the most part, one never intends notes for others, but only for oneself. One does not worry about completing thoughts, about style or syntax, grammar can be optional, dashes make connections without explanation, exclamation points and question marks abound. …

Heideggerian hermeneutics and its application to sport

AbstarctWhilst hermeneutics had been traditionally associated with the interpretation of texts, Martin Heidegger gave it a new meaning, associating it with the interpretation of the existence (the ‘being’) of Dasein. This paper will explain the Heideggerian understanding of hermeneutics, based on the early work of Heidegger (especially Being and Time and other related works from this period) which focuses on the analysis of the being of Dasein. His main contribution was a shift of focus from the interpretation of an unknown object (a text) to the interpretation of the human being (Dasein), which Heidegger sees as primary, since it is on the basis of Dasein’s understanding that other things and beings are interpreted. Firstly, the paper discusses hermeneutics in relation to human being (Dasein), with a brief introduction to the main characteristics of Dasein (including the ‘existentialia’), showing the place of hermeneutics within Dasein’s existence, together with Heidegger’s re-interpretation of the hermeneutic circle. Secondly, this understanding is applied to sport, focusing on the experience of athletes and on the possibilities for interpretations towards authentic existence, including its ethical aspect.

Speaking of Being: Language, Speech, and Silence in Being and Time

ABSTRACT Much of the English-language reception of Heidegger's early thinking about language (Sprache) and speech (Rede) is organized around two interpretive devices. The first device is a distinction between “instrumental” and “constitutive” conceptions of language. The second device involves a further distinction between “pragmatic” and “linguistic” readings of Heidegger. In this essay, by contrast, I propose an interpretation of Heidegger's early accounts of language and speech that breaks with these frameworks and that indicates why such readings of Heidegger distort his thinking. Genuine speech, I argue, designates precisely onto-logy—a speaking grounded in silent listening to the ab-sent origin. In contrast to common interpretive devices, then, Heidegger understands language as the expression (Aussprechen) of onto-logy. Unlike the interpretive devices previously mentioned, this interpretation of Heidegger's work makes possible a reading of his account of silence and the call of conscience. Dasein is itself genuinely discovered only in silence, which is a kind of listening in which one hearkens to the call of conscience. The reifying tendencies of the “pragmatic” and “linguistic” readings of Heidegger, however, ultimately conceal these phenomena even though they are central to Heidegger's treatment of language and speech in Being and Time.

The Significance of the Phenomenon of Love in Martin Heidegger's Work

Heidegger’s scarce treatment of love has been frequently pointed out. This article aims to recover and articulate some important allusions. A distinction can be made between three topical registers: as a way of “finding oneself”; as an “attitude” with others and as a trait of “being itself”. An attempt is made not just to understand the phenomenon of love in Heidegger’s thoughtbut also to show its impact on other topics, and, above all, on the central topic of the meaning of Being.

O fundamento como "fundamento ausente" nas ciências sociais: Heidegger, Derrida e Laclau

Neste artigo, refletimos teoricamente sobre o pós-fundacionalismo, corrente filosófica que influenciou o surgimento do pós-estruturalismo francês na segunda metade do século XX. De uma forma mais específica, nosso objetivo é discutir as implicações ontológicas, teóricas e epistemológicas da abordagem pós-fundacional para pesquisas em ciências sociais. Para tanto, cumprimos o seguinte percurso. Primeiramente, discorremos sobre o que chamamos de o Zeitgeist pós-fundacionalista, em especial a ênfase na diferença ontológica e no fundamento como Abgrund oriundos da obra de Martin Heidegger. A seguir, apresentamos a influência heideggeriana na reflexão filosófica pós-estruturalista de Jacques Derrida. Na sequência, discutimos a incorporação e a aplicação da ontologia heideggeriana na obra de Ernesto Laclau, principalmente a partir da discussão das noções de hegemonia e de populismo. Ao final, apresentamos nossas considerações acerca da importância do pós-fundacionalismo para pesquisas na área das ciências sociais.

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.

Artwork as Technics

‘Artwork as technics’ opens discussion on activating aesthetics in educational contexts by arguing that we require some fundamental revision in understanding relations between aesthetics and technology in contexts where education is primarily encountered instrumentally and technologically. The paper addresses this through the writing of the French theorist of technology, Bernard Stiegler, as well as extending Stiegler’s own discussion on the work of Martin Heidegger concerning the work of art and technology. Crucial to this discussion is recognition of the thinking of the late eighteenth-century German poet, Friedrich Hölderlin, on the work of Heidegger. The paper questions whether such recognition also extends crucial aspects of Stiegler’s own thinking.

Symbolic Interpretation of the Image of Goethe’s Faust in the Context of Heidegger’s Notions "The Earth" and "The Sky"

Hermeneutic acquisition of ontological point of M. Heidegger's works allows us to comprehend representation of Goethe's Faust in light of Heidegger's notions the and the sky. Thus we can define image of Faust as a way of a Western personality who rationally came to terms with mankind threat Gestell (enframing) of civilization and finally attempted to come to his natural self. The article deals with symbolic interpretation of representation of Goethe's Faust in light of Heidegger's notions the and the which reveals ontological point of romantic binar opposition the - the specifying that a person is a universal essence (a “worldly character”), connected in his Being with earth and sky, he is a part of a whole and receives his sense in his existence. It is well known, that Heidegger applied to Goethe's theories, trying to solve ontological problems. Hermeneutic perception of Goethe's oeuvre in light of Heidegger's pre-understanding, interpreted as a poetic touch of truth, leads to conceptualization of Faust's way as a search for truth and possibility of returning home (M.Heidegger). DOI: 10.5901/mjss.2015.v6n6s5p43

Architecture is not Technology:- The Space of Differentiation in Architectural Education

An unspoken issue of increasing priority in architectural education is the under developed differentiation between architecture and technology. Almost all of the qualifications whereby an architect is prepared for and is permitted to practice professionally are technological parameters. But architecture is not technology. Architecture is, however, both protected by and obscured thru technology being in the forefront that means it is both of benefit and a hindrance. Architecture being undifferentiated from technology and named in terms of technology thus allows the issue to stay safely within the pragmatic assertion of professionalism that is set up during an education mainly controlled by the profession. Within that is a nascent architectural impulse that resides largely unspoken but which is nonetheless evolved and evolving and shared. The unrevealed architecture generates an aura of the mysterious and the radical which that contributes a greatly to the intensity of mundane and well known work. This paper examines how architectural technology obviates a space of differentiation within architecture, which may be examined phenomenologically in terms of the essence of humanity, whereby architecture has an original ontological correlation with human aspiration. This will be supported with the well known — for brevity — theoretical and practical examples around the work of Heidegger, Louis I. Kahn. Along with phenomenology, we will introduce philosophies of spiritual practice collectively called rajayoga. The latter is a millennia long experiment with well documented research into human aspiration. The paper concludes with examples of architecture presencing this space of differentiation and suggests the implications on the profession of an education that scan develop the super-ordinate program that is architectural practice.

Explanation in philosophy and the limits of precision

A look at the beginning of philosophy and a consideration of contemporary Anglo-American philosophy show that precision of presentation is a commendable and widely pursued goal. There is a trade-off, however, between precision and richness of presentation. As precision gets sharpened, impoverishment of subject matter advances, often without recognition of the price that is paid for precision. A precise way of illustrating the trade-off in question is to take a precise meteorological model, consider how little it tells us about the weather, enrich the model, and see how precision loses its edge. The works of Heidegger and Rawls are mentioned as exemplars of balance between precision and richness.