Heidegger distinguishes between things that are present-at-hand and things that are ready-to-hand. I argue that, in Heidegger, this distinction is between two sets of entities rather than between two ways of considering one and the same set of entities. I argue that Heidegger ascribes distinct temporal, essential, and phenomenological properties to these two different kinds of entities.

Embodied cognition has attracted significant attention within cognitive science and related fields in recent years. It is most noteworthy for its emphasis on the inextricable connection between mental functioning and embodied activity and thus for its departure from standard cognitive science's implicit commitment to the unembodied mind. This article offers a review of embodied cognition's recent empirical and theoretical contributions and suggests how this movement has moved beyond standard cognitive science. The article then clarifies important respects in which embodied cognition (...) has not departed fundamentally from the standard view. A shared commitment to representationalism, and ultimately, mechanism, suggest that the standard and embodied cognition movements are more closely related than is commonly acknowledged. Arguments against representationalism and mechanism are reviewed and an alternative position that does not entail these conceptual undergirdings is offered. (shrink)

Recapitulating two recent trends in Heidegger-scholarship, this paper argues that the transcendental theme in Heidegger’s thought clarifies and relates the two basic questions of his philosophical itinerary. The preparatory question, which belongs to Being and Time , I.1–2, draws from the transcendental tradition to target the condition for the possibility of our openness to things: How must we be to access entities? The preliminary answer is that we are essentially opened up ecstatically and horizonally by timeliness. The fundamental question, which (...) belongs to the unpublished Being and Time , I.3, and the rest of Heidegger’s path of thinking, is accessed by means of the first. In a turn of perspective, it targets that in terms of which we relate to the givenness of being. Heidegger first attempts to handle this question using the transcendental language of temporal horizon before happening upon the terminologically more fitting “event of appropriation” and thereafter criticizing transcendental terms. By reconstructing the preparatory question and its reversal, we can see that Heidegger’s later criticism of transcendence in fact relies on its initial success. The turn from timeliness to appropriation (initially by means of transcendental temporality) happens within the domain initially disclosed by the preparatory question. (shrink)

Heidegger claimed that Western philosophy ended, failed even, in the German Idealist tradition. In The Culmination, Robert B. Pippin explores the ramifications of this charge through a masterful survey of Western philosophy, especially Heidegger's critiques of Hegel and Kant. Pippin argues that Heidegger's basic concern was to determine sources of meaning for human life, particularly those that had been obscured by Western philosophy's attention to reason. The Culmination offers a new interpretation of Heidegger, German Idealism, and the fate of Western (...) rationalism. (shrink)

In the years after 1919, Heidegger began to call for a “deconstruction” (Abbau) or “destruction” (Destruktion) of Western intellectual traditions in an attempt to “save culture.” He proposed that the “deconstruction” and “destruction” of intellectual traditions should proceed from a re-examination of the original Greek interpretation of Being, which had been misunderstood completely and utterly trivialized. From hereon, he began to articulate Being within the sphere of the world; Being as unveiled and revealed in Dasein. But the investigation of Being (...) did not stop in Being and Time. The meaning of Being lies in occurrence, that is, that the gods are not extant characters, but rather figures of remembrance and expectation. Only in dasein’s moment of existential longing can god be really empty of any claim and intention. This opens us to the “Last God” of the Contributions. (shrink)

Este texto investiga as implicações éticas pós-metafísicas da concepção heideggeriana da linguagem, partindo de Ser e Tempo para, então, discutir as obras da maturidade de Heidegger, elaboradas nos anos 50. Organiza-se em torno de duas hipóteses complementares: em primeiro lugar, a de que os traços fundamentais da concepção heideggeriana madura da linguagem já se encontravam delineados em Ser e Tempo, a despeito de ainda não estarem plenamente desenvolvidos àquela época. A segunda hipótese é a de que o acolhimento do ser, (...) que constitui o gesto e o impulso fundamental subjacentes à meditação heideggeriana sobre a linguagem, traz consigo implicações de caráter ético, pois permite pensar a possibilidade de um genuíno acolhimento do outro como outro. No período da ontologia fundamental, o acolhimento do ser próprio possibilita uma apropriação do dizer e da escuta que, por sua vez, torna possível o acolhimento do outro com quem coexisto no mundo. Nas obras posteriores, o acolhimento do ser depende da desconstrução da concepção metafísica do homem como animal racional e da linguagem como sistema proposicional lógico, em vista de uma meditação sobre a relação entre o ser dos mortais e o ser da linguagem. Argumento que essa meditação, por sua vez, permite a possibilidade de um ek-sistir "outro" e de uma "outra" relação com o próximo, inspiradas pela aceitação e afirmação da capacidade humana de experimentar a morte enquanto morte.This text investigates the ethical implications of Heidegger's conception of language, starting with Being and Time and then analyzing his mature texts of the fifties. It develops itself around two interrelated hypothesis: the first one is that Heidegger's mature understanding of the essence of language was already defined in its major lines in Being and Time, although at that moment it had not yet received its full development. The second hypothesis is that the welcoming of Being that underlies and constitutes the core of Heidegger's meditation on the essence of language brings with itself intrinsic ethical implications, since it provides the possibility of a post-metaphysical welcoming of the other. In the period of the project of fundamental ontology, the appropriation of one's own being through authentic resolution provided the possibility of appropriating one's own speaking and hearing, which is a fundamental precondition to acknowledging and welcoming the other as other. In his later works, the welcoming of Being depends on a thorough deconstruction of the metaphysical conception of the human being as the rational animal, as well as of the traditional understanding of language as an enclosed system of logic propositions. That process of deconstruction aims towards a meditation concerning the essential relationship between the essence of language and the mortal essence of human beings. I shall argue that it is this essential relationship that provides the path towards the condition for a post-metaphysical ethical encountering and welcoming of the other as other, inspired by the acceptance and affirmation of one's own capacity to experience one's own death as death. (shrink)

Heidegger also famously says that Being depends on Dasein, even though beings in general do not. This is perplexing. “Heidegger and the “There Is” of Being” offers an interpretation of what’s going on in the passages in which this sort of assertion is made.

Through the critical examination of Baudrillard's concept of hyperreality, this article seeks to make a wider contribution to contempor ary debates about postmodernism. It draws on a post-Cartesian, Heideg gerian philosophy to demonstrate the weakness of the concept of hyperreality and reveal its foundation in a Cartesian epistemology. The article goes on to claim that this same Heideggerian tradition suggests a way in which the concept of hyperreality and nihilistic postmodern sociologies more generally might be dialectically superseded. Instead of these (...) theories being seen as saying anything insightful about recent social transformations, the epistemological void in which they position themselves should be inter preted as the intellectual expression of the wider cultural and postmodern trend of transgression. Key Words: Baudrillard • Cartesianism • Heidegger • hyperreality • postmodernism. (shrink)

The Fundamental Ontology and Kurdish experience toward an openness is the title of the webinar series which was held by Radio Kurdistan in August 1,5 and 9, 2021. Here is a brief introduction of the whole text in English. This project aimed to familiarize those interested and to provide basic ideas about phenomenological research. Now this book consists of four contiguous sections:.

In exploring his concept of interactional expertise in the context of managers of big science projects, Collins identifies the development and deployment tacit knowledge as central, but acknowledges that sociologically, he cannot probe the concept further in developmental or pedagogical directions. In using the term tacit knowledge, Collins relies on the concept as articulated by Michael Polanyi. In coining the term, Polanyi acknowledges his reliance on Heidegger’s concept of being-in-the-world. This paper explores how Polanyi, and so Collins, fails to adequately (...) ground the idea of the tacit in Heidegger’s hermeneutic phenomenology. In so doing, it employs a rereading of Being and Time to phenomenologically resituate the tacit. This resituating of the tacit allows us to go further than Collins in providing developmental and pedagogical approaches to the tacit in the context of the kind of interactional expertise that may be employed to enhance the effectiveness of collaborative, multi-and interdisciplinary teams like those found in team science and in professional settings like healthcare management. As illustrative, the paper provides an example of this resituated understanding of the tacit in the author’s work teaching in a multidisciplinary healthcare management program. (shrink)

The sensibilities suggested by the notion tianrenheyi have pervaded the Chinese philosophical narrative since, at the earliest, the Spring and Autumn Period, triggering ever novel and enriching interpretations. This paper, far from searching for some ostensible essence of the notion, engages tianrenheyi philosophically from a contemporary perspective. Investigating, inter alia, the kind of unity stipulated by the notion, its moral and spiritual entailments, as well as its relation to transcendence clears the way - now freed from some metaphysical barriers - (...) to a fresh outlook on the interplay of oneness and particularity in Chinese natural cosmology. The relation between oneness and particularity will thereby emerge as necessarily vague and as mutually co-implicative, and resist any assertion of a preference for the one over the other. (shrink)

The contemporary concept of wilderness, which is central to environmental theory and activism, is both a help and a hindrance to government policy and to popular environmental beliefs. The Judeo-Christian religious tradition and Locke's property theory provides much of the western cultural and historical basis of humans' environmental attitudes that basically engender exploitation. I argue that a more precise interpretation of Genesis and of Locke reveals that both sources actually promote environmental stewardship while decrying ecological abuse. Next I analyze the (...) history and shortcomings of various wilderness concepts. These shortcomings are all forms of an exclusionist mentality and result in some harmful theoretical and practical applications. Some of these applications include the separation of humans from nature, and the propensity of governments and the public to allow ecological degradation in non-wilderness areas. Yet there are beneficial aspects to wilderness that contribute to a deeper understanding of human nature and our place in the world. Wilderness helps us to remember our wild and primal aspects that provide a connection with nature. In light of the perils and power of wilderness I offer a new, radical, inclusive, and expansive notion of wilderness that I name "dwellness." Dwellness is a normative ethical position where all areas upon the earth ought to be viewed by people in the same way as wilderness areas are currently viewed, but with some modifications. Unlike wilderness, dwellness includes humans within nature and also contains the idea of sustainable living practices. To support dwellness I turn to Martin Heidegger. By identifying the world as a place where we dwell and in which we belong, we come to a more profound understanding of Being, or existence, in general and of our own particular modes of being. By learning to look at the world in this new, yet old, way we may then understand how important and central is the world, a mode of Being, to the existence and maintenance of our Being. Finally, I answer some possible objections to dwellness. These objections revolve around problems of industrial pollution, which, under dwellness, would have to be considered natural. (shrink)

Heidegger conceives Dasein’s death as a peculiar type of negation, i.e., a negation that is not simple disappearance, and so is, in some sense, survived by Dasein. This paper argues that Heidegger’s technical terminology for this type of negation is the “deficient mode.” The ontological structure of the deficient mode is characterized by Heidegger as a mode of the “nur noch,” which is a way of just being. And to just be, in the sense that deficient modes just are, is (...) grounded in the unique identity conditions characteristic of a being that can exist in deficient modes—its identity is an unnecessary necessity, and so its loss is a possible impossibility. Hence, the connection with Dasein’s death, which Heidegger defines as “the possibility of the absolute impossibility of Dasein.” Death is Dasein in a deficient mode. This interpretation of Heideggerian death is then used to address the debated issue concerning Heidegger’s distinction between death and demise. (shrink)

The paper begins with an overview of the historical roots of philosophical hermeneutics grounded in the work of Husserl and Heidegger. It goes on to explore the philosophical hermeneutics of Hans Georg Gadamer as a philosophy useful to nursing research. The four concepts of prejudice, the fusion of horizons, the hermeneutic circle and play are discussed, as are the implications these concepts have for nursing research. These concepts have been utilized in the author's own research and examples from this research (...) are given to illuminate how these concepts can be shaped to the purposes of nursing research. While the concepts discussed stem from the work of Gadamer, the ways they have been utilized by the author do not represent a Gadamerian method. Gadamer's project is purely philosophical. (shrink)

El presente artículo intenta explorar una relación metódica y temática entre dos existenciarios: mismidad y temporalidad, en sus respectivos límites de aparición, en una obra de gran complejidad como Ser y Tiempo, a fin de poder captar, con la radicalidad que solo la fenomenología permite hacer valer, la unidad integral del ser del Dasein, un ente caracterizado y señalado, a diferencia de los demás entes intramundanos, por la existencia de un modo raigal, ontológico. La conclusión apuntará a vertebrar el análisis (...) existencial en una experiencia primaria como la del sí-mismo. (shrink)

In this article a discussion of the phenomenon of wellness and its relevance to contemporary nursing practice is developed. Drawing on phenomenology, the research literature and the author's own wellness research, an exposition of the concept of wellness is presented. It is proposed that the experience of being well is lived as a continuity of time and that it involves both a taking-for-granted of the body and containment of the horizon of concern. The state of actually being well is also (...) clarified and contrasted with the more common understanding of wellness as an optimal or future state. This discussion has significance for nursing knowledge development, in terms of our understanding of the experience of wellness and illness. It also has implications for how nurses approach their practice, particularly in the area of health promotion. (shrink)

Mentorship, often viewed as a central capacity of leadership, is acknowledged as influential in growing nurse leaders. Mentoring relationships are perceived as empowering connections offering a dynamic guided experience to promote growth and development in personal and professional life. A hermeneutic phenomenological approach informed by Heidegger and Gadamer was used to explore understandings and experiences of mentorship for nurse leadership by 13 Australian nurse leaders. We found that learning and transformation associated with becoming a nurse leader mentor was experienced as (...) an enduring evolutionary process. Participants' life journeys provided experiences that developed their understandings and established their personal identity as a leader and mentor. We considered the journey motif in terms of its inextricable connection with lived time and used Heidegger's ecstasies of temporality as a lens to understand how the temporal dimensions of past, present and future influenced and shaped the development of nurse leader mentors. We found that our temporal existence influences interpretation of ourselves and the world. Individuals can benefit from multiple separate mentoring interludes, with different mentors, over a lifetime. For some nurses, becoming a leader and mentor is a lifelong transformative process that grows from diverse experience and influential role modelling rather than formal instruction. (shrink)

This study examines German educational philosopher Otto Friedrich Bollnow’s (1903–1991) existential-hermeneutic theory of discontinuous forms of education, unstetige formen der Erziehung. At the core of this theory is a view of human being subjected to education that appears disruptive and critical, influencing the development of disclosing the true powers of a person and unfolding of truths about oneself that could not be uncovered otherwise. Typically, this theory has been interpreted on the continuum of hermeneutic philosophy, as hermeneutic pedagogy with an (...) extension of Martin Heidegger’s fundamental ontology, antisubjectivism and especially his theory of truth as unconcealment. According to this line of interpretation, Bollnow’s project brings an existential addition to classical pedagogical theories, as a level of appealing pedagogy. According to this existentialist view, education in a strict sense cannot really take place: it could not affect the true core of a person, nor this person could be subjected under any pedagogical influence in any meaningful way. The only task left for education is to appeal to the conscience of an already autonomous person. However, in this study it is claimed that this line of interpretation falls short to the fact that Bollnow’s philosophy of education builds heavily on his overall philosophical-anthropological project, which springs from Kant’s first critique and especially, as shown in this work, from Edmund Husserl’s transcendental phenomenology. The study shows, that Bollnow’s discontinuous forms of education are not resulted from hermeneutic educational reality, with an extension of existential potentiality to authenticity of a person. In fact, one could not derive such a view from mere hermeneutics. Instead, what Bollnow’s structural view of educational reality indicates, is that it should be understood as a phenomenological description of a priori categorical structures. It is claimed in the work, that the discontinuous forms are the products of phenomenological reduction. They are derived from the direct experience within consciousness, from the essence of what is experienced, from the very nature of what is it like to be in a process of becoming human. From this perspective, from the subject-point, education cannot be described as a paradox of freedom and restriction between educator and educatee, nor transmission of culture between generations, but instead could be described as the subjective experience of being educated or educating oneself, disclosing oneself to oneself, which is constituted only by the necessary conditions of these subjective experiences of discontinuity. (shrink)

Recent research has found diat family caregivers do not discuss their caregiving in terms of tasks but instead describe their care as shaped by concerns, commitments and goals. The purpose of this paper is to challenge the ways in which nurses approach die family caregiving process and to explore possibilities for evolving nursing knowledge by questioning existing practice in die light of developing insight into die ways in which being a family caregiver is meaningful. A critique of die philosophical orientations (...) of rationalism and empiricism provides a platform to discuss the merits of a Heideggerian phe-nomenological approach in assisting nurses to better understand family caring experience. Such critique serves to support the notion of displacing die traditional scientific view as die prime means of disclosing trudi, acknowledging alternative ways of knowing. (shrink)

The non-credit bearing and ongoing education and development of mid- to late-career corporate executives is known by the compound term executive education. Reductively stated, executive education, for its corporate consumers and its business school providers, is predicated on the relationship between an order and its execution ; a relationship I call the “order-execution cognate”. With the word execution derived from Greek for sequence, and with the sequence of an execution following-on from its corresponding order, sequentiality is the essence of execution, (...) and the cognate. Executive education involves the amelioration of this order-execution cognate, to the ends of increased profits and competitiveness for the corporation concerned, and increased career prospects for the individual executive. Concerning sequentiality, and as a thesis on the philosophy of executive education, I apply a strand of ontological reflection to examine this cognate, namely philosophy concerning time and temporal succession. To aid in this task I use the English translations of writings on time by the German philosopher Martin Heidegger. Emerging from Heidegger’s thought are two temporal types that acknowledge and critique temporal succession; chronological time and Kairotic time respectively. By associating Heidegger’s philosophic method with that of early German Romantic philosophy, I articulate how it is possible to reconceive the temporal sequence of the order-execution cognate as a productive oscillation between chronic and Kairotic time; I call this oscillation “ironic temporality,” and its productivity “ironic productivity”. My philosophical analysis of commercially lucrative and neoliberal executive education is at odds with traditional knowledge-based analyses, affording a critique of the capitalist order which the educative event serves. Disrupting temporal notions of that event then becomes a dangerous political act; becomes the means to frame the educative event for the management of our age; and becomes the new orders for executive education. (shrink)