The purpose of the present article is to contribute to the postphenomenological theory of technological mediation by introducing a new type of ‘human-technology’ relation named ‘transcending mediation’. Previously postphenomenology didn’t pay much attention to the role technology plays in mediating human relation to Transcendence. This was because of empirical turn and pragmatism that are anti-metaphysical in their nature. In the present paper, however, I will show that the empirical element of technology can be balanced by some metaphysical findings. Keeping this (...) in mind, I will rely on Karl Jaspers’s metaphysics of ciphers in order to demonstrate how technology mediates not only our relation to the world but also shapes human’s relation to Transcendence. As I am going to show in the present paper, this sort of mediation becomes possible because technologies are actively participating in so-called self-transcending practices. The latter, according to Karl Jaspers, are practices through which humans can elucidate one’s true self (e.g., become an Existenz). In this article, I will take a case of Smart education as a particular type of self-transcending practice and will show how contemporary AI educational systems enable and disable particular forms of becoming true self (Existenz). (shrink)

In this paper, I shall examine the evolution of Heidegger’s concept of ‘transcendence’ as it appears in Being and Time (1927), ‘On the Essence of Ground’ (1928) and related texts from the late 1920s in relation to his rethinking of subjectivity and intentionality. Heidegger defines Being as ‘transcendence’ in Being and Time and reinterprets intentionality in terms of the transcendence of Dasein. In the critical epistemological tradition of philosophy stemming from Kant, as in Husserl, transcendence and immanence are key notions (...) (see Husserl, The Idea of Phenomenology, 1907, and Ideas I, 1913). Indeed, ‘transcendence in immanence’ is a leitmotif of Husserl’s phenomenology. Husserl discusses transcendence in some detail in Cartesian Meditations §11 in a manner that is not dissimilar to Heidegger. Heidegger is critical of Husserl’s understanding of consciousness and intentionality and Heidegger deliberately chooses to discuss transcendence as an exceptional domain for the discussion of beings in his ‘On the Essence of Ground’, his submission to Husserl’s seventieth-birthday Festschrift. Despite his championing of a new concept of transcendence in the late 1920s, Heidegger effectively abandons the term during the early 1930s. In this paper, I shall explore Heidegger’s articulation of his new ontological conception of finite transcendence and compare it with Husserl’s conception of the transcendence of the ego in order to get clearer what is at stake in Heidegger’s conceptions of subjectivity, Dasein and transcendence. (shrink)

Newspaper copy editors labor in anonymity and struggle for respect in their newsrooms. These conditions may make it difficult for them to realize their potential as the last line of defense against violations of ethical practice. By adopting existentialism as a guiding moral philosophy, however, copy editors can find the courage and confidence to act as final guardians of ethical journalism. This article examines how copy editors are often overlooked in the literature of journalism ethics and suggests ways in which (...) existential philosophy would address specific problems of copy editors. The article examines whether a model for the existential copy editor is morally defensible and how adopting it might benefit copy editors, their newsroom colleagues, and readers. (shrink)

Obwohl Jaspers in seiner Philosophie Methoden und Motive der Phänomenologie Husserls und der Hermeneutik Diltheys aufgenommen hatte, hat er sich nicht besonders für die Leibphilosophie interessiert. Das bedeutet jedoch nicht, dass der menschliche Leib in seinem Denken gar nicht vorkommt. Aber es handelt sich bei ihm jedoch nicht um ein Schlüsselthema, sondern um ein randständiges Phänomen. Der menschliche Leib ist bei Jaspers die vitale Basis der überlieferten Trias von Leib, Seele und Geist. Damit steht Jaspers in der klassischen Traditionslinie des (...) europäischen Denkens von Platon und Aristoteles bis zu Descartes und Kant. Anders als beim platonischen Sokrates gibt es bei Jaspers jedoch keine Herabsetzung des Körpers oder Abwertung des Leiblichen. Und anders als in der subversiven Tradition der empiristischen Skepsis gibt es bei ihm aber auch keine Vernachlässigung des Geistes. Im Vergleich des Menschen mit den Tieren ist der Geist nicht nur irgendein beliebiges, auf Sprache, Denken und Vernunft basierendes Merkmal, das den Menschen zufällig von den Tieren unterscheidet, sondern die wesentliche menschliche Eigenart, die es zu verstehen gilt, wenn man die spezifisch menschliche Art und Weise des Daseins in der Welt verstehen möchte, die Jaspers 'Existenz' nennt. Existenz zu verstehen ist die eigentliche Aufgabe der Philosophie, zumal die Wissenschaften dies nicht leisten können. (shrink)

This essay is written at the crossroads of intuitive holism, as typified in Eastern thought, and the discursive reflectiveness more characteristic of the West. The point of departure is the age-old human need to overcome fragmentation and realize wholeness. Three basic tasks are set forth: to provide some new insight into the underlying obstacle to wholeness, to show what would be necessary for surmounting this blockage, and to take a concrete step in that direction. At the outset, the question of (...) paradox is addressed, examined in relation to Zen meditation, the problem of language, and the thinking of Heidegger. Wholeness is to be realized through paradox, and it is shown that a complete realization requires that paradox be embodied. Drawing from the fields of visual geometry and qualitative mathematics, three concrete models of paradox are offered: the Necker cube, the Moebius surface, and the Klein bottle. In attempting to model wholeness, an important limitation is recognized: a model is a symbolic representation that maintains the division between the reality represented and the act of symbolizing that reality. It is demonstrated that while the first two models are subject to this limitation, the Klein bottle, possessing higher dimensionality, can express wholeness more completely, provided that it is approached in a radically nonclassical way. The final question of this essay concerns its own capability as an essay. It is asked whether the present text is restricted to affording a mere abstract reflection on wholeness, or whether wholeness can tangibly be delivered. (shrink)