In their defence of the school Jan Masschelein and Maarten Simons define it as a source of ‘free time.’ Drawing on Catherine Malabou's compelling reading of Heidegger in her The Heidegger Change, I aim to provide a strong ontological justification for the claims made on behalf of the school concerning free time, common goods, and renewing (changing) the world: the school provides free time; it transforms knowledge and skills into common goods; and it has the potential to give everyone the (...) time and space to renew the world. The paper enquires into what ‘free time as non-productive time,’ ‘common goods,’ and ‘changing the world’ mean on an ontological register, and why therefore the school is so precious and warrants our utmost care in the face of its conservative and progressive critics alike. I discern a single underlying notion, the notion of essence as mutability, constituting the link connecting free time, common goods, and renewal of the world. (shrink)

In this paper, we examine the intersection of existentialism and management, in particular to illustrate how existential thought offers three key insights to the pragmatic world of work and applied act of management: (1) Existentialism places a primacy upon the individual and the existential self that is continually being formed within the workplace. (2) Existentialism allows for a coherent examination of individual and organisational-level decision making and ethics as an integral part of the philosophy. (3) Existentialism is inherently ‘applied’ and (...) focused on ‘process’ in that it allows for an understanding of the meaning of work. (shrink)

Heidegger’s philosophy is a significant contribution to understanding the meaning of lived experience. Recognizing this, nurses and other health professionals have taken on the research approach of Heideggerian hermeneutic phenomenology. This requires reading the writing of Heidegger. Philosophers themselves acknowledge this writing is dense, difficult to grasp, uses language for which there is no easy translation, and leaves the reader with more questions than answers. Drawing on commentary from philosophers who seek to read Heidegger and from a research study which (...) interviewed doctoral students who were “reading Heidegger,” we seek to show the nature of the experience of pursuing such a challenging quest. (shrink)

Teacher-student discourse is increasingly mediated through, by and with information and communication technologies: in-class discussions have found new, textually-rich venues online; chalk and whiteboard lectures are rapidly giving way to PowerPoint presentations. Yet, what does this mean experientially for teachers? This paper reports on a phenomenological study investigating teachers’ lived experiences of PowerPoint in post-secondary classrooms. As teachers become more informed about the affordances of information and communication technology like PowerPoint and consequently take up and use these tools in their (...) classrooms, their teaching practices, relations with students, and ways of interpreting the world are simultaneously in-formed – conformed, deformed and reformed – by the given technology-in-use. The paper is framed in light of Martin Heidegger’s “Building Dwelling Thinking” (1951) and “The Thing” (1949). In these writings, Heidegger shows how a thing opens a new world to us, revealing novel structures of experience and meaning, and inviting us to a different style of being, thinking and doing. Indo-Pacific Journal of Phenomenology , May 2010, Volume 10, Edition 1. (shrink)

Patterns in contemporary conflict highlight the failures of traditional views of the relationship between humanity and technology. This paper proposes that modern conflict is characterized by something called “dissimulation,” referring to numerous phenomena together emphasizing the inadequacies of conceiving man as the overseeing creator of technological advancement. It shows rather that man, particularly man in conflict, is always already implicated and concealed within complex technological networks and mediums, wherein humanity is just another player amongst others. This paper diagnoses and defines (...) the condition of “dissimulation” in drone warfare, modern partisanship and terrorism, raising further the question of the conceptualization of a technological object in doing so. It highlights the danger of an observed technological tendency too, particularly in terms of its shaping of contemporary conflict as well as our relationship to space and time. Having considered dissimulation’s characteristic phenomena and effects, a strategy for dealing with it is then suggested. (shrink)

The article analyzes the notion of thing in Heidegger's Being and Time. Although Heidegger will deepen its potential only from the mid-30s, even making it a pivotal concept of his later thought, that notion plays an important role already in the discourse of fundamental ontology. Far from being a limit, the phenomenological ambivalence of the thing is a crucial resource, which makes it a truly rich and articulated ‘operator’ in Being and Time.

The teacher-student relationship has long been of primary concern to educators and the focus of much educational research. While various theoretical understandings of this relationship exist, ontological understandings of the lived experiences of this relationship are not so prevalent, and there is thus a call for phenomenological studies aimed at uncovering the essential and ontological meanings of this taken for granted phenomenon. This paper reports on such a project and, in particular, some of the challenges encountered in the process of (...) phenomenologically researching the relationship which arises in the context of teacher education between the lecturer and the student teacher. The challenges of phenomenological research are both numerous and complex. These challenges relate to the intensity of the lived experience of the research itself, the meditative attunement of the researcher to the focal phenomenon, and the process of walking in a research process that is mindful of one's own historicity (Gadamer, 1960/1995). While the primary focus of this paper is on the challenges of researching the lecturer-student teacher relationship in a phenomenological way, it nevertheless reflects the unique capacity of a phenomenological approach to respect the centrality and humanity of relationship and to open understanding that affirms this. (shrink)

This paper examines the role of the body in the social and psychological study of ageing. Drawing upon the phenomenological tradition, it argues that the body occupies a halfway house between materiality and subjectivity, unsettling those social psychological and biological frameworks by which age and ageing are traditionally understood. While offering no simple resolution of this ambiguity, the paper highlights the intrinsic nature of this dilemma. After reviewing recent research and writing concerning body awareness, body ownership and body affordance, the (...) thesis is proposed that much of what constitutes bodily ageing can be seen as a series of ‘normal abnormalities’. These result in our experience of bodily ageing pivoting uneasily between an object and a subject position. This dialectic is incapable of synthetic resolution but still, to varying degrees it preoccupies many in later life. It is rarely confronted in its full complexity, however, in ageing studies. The phenomenological tradition provides an under-utilised framework for future investigations in this field. (shrink)

The aim of what follows is to explore how to raise the question of Being by way of Heidegger’s phenomenological ontology. Phenomenological ontology is a way of approaching and conducting philosophy exemplified in the work of German philosopher Martin Heidegger’s, and specifically in his magnum opus Being and Time. In preparation to raise the question of Being a more nuanced understanding of Heidegger’s phenomenological analyses on truth and language are summarized. Following, the manner in which Being is referenced is analyzed (...) before considering the way of Heidegger’s phenomenological ontology. In conclusion, existing attempts and continuing efforts into the question of Being in education through phenomenological ontology are shared. At a time when decontextualized and reductive ways of knowing and being are becoming the norm within education, phenomenological ontology offers new possibilities for scholarship and practice. The present inquiry does not offer solutions in the traditional sense but rather traces a path that opens and keeps in tension the question of Being in education in order to support further study. (shrink)

In this article, it is argued that the inordinate amount of time and attention given to the use of textbooks in education inadvertently leads to deadening miseducative experiences and creates a learning environment where what Dewey calls ‘consummatory experience’ is thwarted. In order to unpack this thesis, Dewey’s pragmatist aesthetics is engaged, and in particular, his concept of consummatory experience is defined and its temporal nature is elucidated by referring to two modes of time: chronological and phenomenological. Subsequently, the relation (...) between teaching and consummatory experience is elucidated to uncover the reason why using textbooks is counterproductive. (shrink)

The purpose of this paper is to reveal how the thinking of leadership is always in ‘play’ enacting the wisdom of practice. The ‘know how’ of leadership theory (techne) tends to assume that a plan, or a set of skills, can accomplish whatever one sets out to achieve. However, the nature of human and contextual encounter instead draws one into a dynamic relationship where all is in-play. To lead is to recognise the impact and primacy of play and to respond (...) accordingly. For this research study, experienced leaders were interviewed and data was analysed drawing on the philosophical notions of Heidegger and Gadamer, using a phenomenological methodology. The findings indicate that ‘know how’ is not sufficient. Strong leadership requires wisdom that is enacted in the moment. In addition, ‘who’ the leader is matters, for in the dynamic of play leaders can only draw on their own integrity. Being attuned to the play also matters, for discerning mood, possibilities and threats prompt the leader’s next move. Leadership that enables individuals to play with wisdom, foresight and sound judgement can only be learnt through experience. The implications are that emerging leaders need to be exposed to the play of leadership and to be mentored by experienced leaders who can share their wisdom. Indo-Pacific Journal of Phenomenology , Volume 11, Edition 1 May 2011, 47-57. (shrink)

The rise of the sitar from a limited accompaniment instrument used in the regional courts of Northern India to an internationally recognized cultural icon underscores its importance both as an instrument and a cultural symbol—the sitar mirrors India’s social complexity. This story encapsulates the social, political and economic trauma resulting from the dismantling of Mughal empire to the partition of Pakistan, reflecting contesting social narratives and Hindu/Muslim cultural heritages through the distinctive musical styles modern India. A musical instrument and material (...) object of contested origins, the sitar extends from wood, gourd, wire, and ivory into complex social and cultural networks. I argue that the sitar, as object, cannot be reduced to either an empirical or phenomenological entity; it is a space of potentiality, the actualization of a virtual object. I examine the sitar as both byproduct and narrative, demonstrating how it defies attempts to limit its constantly rupturing borders with imposed cognitive frames, and how materiality and philosophical systems can inform ethnographic practice. (shrink)

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. (shrink)

Background: The birth story has been widely understood as a crucial source of knowledge about childbirth. What has not been reported is the effect that birth stories may have on primigravid women’s understandings of birth. Findings are presented from a qualitative study exploring how two generations of women came to understand birth in the milieu of other’s stories. The prior assumption was that birth stories must surely have a positive or negative influence on listeners, steering them towards either medical or (...) midwifery-led models of care. Methods: A Heideggerian hermeneutic phenomenological approach was used. Twenty UK participants were purposively selected and interviewed. Findings from the initial sample of 10 women who were pregnant in 2012 indicated that virtual media was a primary source of birth stories. This led to recruitment of a second sample of 10 women who gave birth in the 1970s-1980s, to determine whether they were more able to translate information into knowledge via stories told through personal contact and not through virtual technologies. Results: Findings revealed the experience of ‘being-in-the-world’ of birth and of stories in that world. From a Heideggerian perspective, the birth story was constructed through ‘idle talk’. Both oral stories and those told through technology were described as the ‘modern birth story’. The first theme ‘Stories are difficult like that’, examines the birth story as problematic and considers how stories shape meaning. The second ‘It’s a generational thing’, considers how women from two generations came to understand what their experience might be. The third ‘Birth in the twilight of certainty,’ examines women’s experience of Being in a system of birth as constructed, portrayed and sustained in the stories being shared. Conclusions: The women pregnant in 2012 framed their expectations in the language of choice, whilst the women who birthed in the 1970s-1980s framed their experience in the language of safety. For both, however, the world of birth was the same; saturated with, and only legitimised by the birth of a healthy baby. Rather than creating meaningful understanding, the ‘idle talk’ of birth made both cohorts fearful of leaving the relative comfort of the ‘system’, and of claiming an alternative birth. Keywords: United Kingdom, Pregnancy, Parturition, Childbirth, Midwifery, Personal narratives, Qualitative research, Hermeneutics. (shrink)

This in-depth qualitative study considered how women from two different generations came to understand birth in the context of their own experience but also in the milieu of other women’s stories. For the purposes of this thesis the birth story encompassed personal oral stories as well as media and other representations of contemporary childbirth, all of which had the potential to elicit emotional responses and generate meaning in the interlocutor. The research utilised a hermeneutic phenomenological approach underpinned by the philosophies (...) of Heidegger and Gadamer. This methodology allowed the significance of the experience of engaging with stories to be grasped, and in-depth insights into the meanings and lived experience for women of the phenomenon to be made. Twenty participants were purposively selected, recruited and interviewed. In phase one ten women who were expecting their first baby in 2013 were recruited in order to explore how they understood birth prior to the event and in the light of other women’s stories. Birth stories were revealed as one of many ‘voices’ offering ‘advice’ to women about birth. The women also talked about classes they had attended, books they had read, websites and online forums they had accessed, as well as television programmes and films they had watched. The conversations with the first cohort of women led to further questions about whether the information gleaned from media and virtual birth story mediums creates meaningful knowledge about birth for women. The second phase evolved from this thinking. In phase two interviews with an older cohort of women were undertaken to determine whether women from a different era were more able to translate knowledge into meaning. This was based on the belief that, for this generation of women, stories were mediated by personal contact and not though virtual technologies as in the previous generation of women. Phenomenological conversations with the participants took place in the iterative circle of reading, writing and thinking. This revealed the experience of ‘being-in-the-world’ of birth for the two generations of women and the way of communicating within that world. From a Heideggerian perspective, the birth story was constructed through ‘idle talk’ and took place across a variety of media accessed by women, as well as through face to face conversations. Five central and interrelated interpretive findings emerged. Firstly the stories the women engaged with, had a significant role to play in their understanding and expectations of birth. The ‘norm’ as portrayed in the stories circulating in 2013, for instance, was one which perpetuated what one participant described as the ‘drama of birth’. Secondly, the modern ‘landscape’ of birth created and perpetuated fear of childbirth for many of the women. The stories shared were lacking in detail about women’s lives, and did not necessarily help them to become ‘knowers’ and gain wisdom about birthing. Thirdly, the women birthing in the present day were overloaded with information amassed in an attempt to manage their anxieties about birth as well as to fit the role of the informed patient, and demonstrate their competency as mothers. Fourthly the cultural and spiritual significance of birth was not shared in the circulating stories in either generation. Finally, some of the birthing women felt secure in the ‘system’ of birth as constructed, portrayed and sustained in the stories widely circulated. The data revealed that the lifeworld of birth being sustained in stories was one of product and process, concentrating on the stages and progression of labour and the birth of a healthy baby as the only significant outcome. Taken as a whole this thesis revealed that the information gleaned from birth stories did not in fact create meaningful knowledge and understanding about birth for these women. The study is unique in that no other published research has explicitly identified the premise of the ‘modern birth story’ or the notion of ‘idle talk’ in relation to childbirth. Further no other study has considered the phenomenon of engaging with these types of stories whilst pregnant. This study reveals how engaging with the ‘modern birth story’ and the ‘idle talk’ of birth may influence women’s expectations and consequent experience of birth. (shrink)

The aim of this work is to provide a way to investigate design practices that allows a focus on the movements and the transformations that lie behind designed products, which usually lose contact with their own original conditions of design and production. Through a detailed analysis of the design of a new artifact and in contrast with reductionist accounts of design practices, the notion of thing is introduced in a twofold meaning: a gathering of different elements and a problematic issue (...) in process of definition. In investigating the relationship between these two folds lying behind the making of a new artifact, two underlying logics and tendencies are individualized and discussed in detail. These are objectifying and thinging tendencies. A discussion of how the proposed framework contribute to design studies and practices is offered in the conclusion. (shrink)

This essay argues that nano-images would be best understood with an aesthetical approach rather than with an epistemological critique. For this aim, I propose a ‘techno-aesthetical’ approach: an enquiry into the way instruments and machines transform the logic of the sensible itself and not just the way by which it represents something else. Unlike critical epistemology, which remains self-evidently grounded on a representationalist philosophy, the approach developed here presents the advantage of providing a clear-cut distinction between image-as-representation and other modes (...) of existence of images, such as the one of ‘ imaginaction ’ that I draw from a comparison between far-field and near-field microscopies. Once this regime of imaginaction is distinguished from representation, I focus on nanotechnological percepts and argue that they follow a transmodal logic. I then draw the implications of this enquiry in terms of a new sensible condition that changes the way we think of non-living objects. Finally, I conclude that if techno-aesthetics dares to posit and articulate sensibility beyond the privileged sphere of subject/object relationships, it simultaneously engages us to consider the political character of our responsibilities towards the design of nano-engineered sensorial spaces. (shrink)