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Philosophical Review 109 (2):299-302 (2000)

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  1. Heidegger’s philosophical botany.Tristan Moyle - 2016 - Continental Philosophy Review 50 (3):377-394.
    Heidegger argues that for being x to count as ‘alive’ it must satisfy three metaphysical conditions. It must be capable of engaging in active behaviour with a form of intentional directedness that offers to us a “sphere of transposition” into which we can intelligibly “transpose ourselves.” Heidegger’s discussion of these conditions, as they apply to the being of animals, is well-known. But, if his argument is sound, they ought also to apply to the being of plants. Heidegger, unfortunately, does not (...)
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  • Heidegger’s Transcendental Empiricism.Tristan Moyle - 2017 - International Journal of Philosophical Studies 25 (2):227-248.
    Heidegger’s ‘serious idealism’ aims at capturing the realist impulses of our natural consciousness whilst avoiding a collapse into metaphysical realism. This idealism is best conceived as a form of transcendental empiricism. But we need to distinguish two varieties of transcendental empiricism, corresponding to Heidegger’s early and later work. The latter, transcendental empiricism2, is superior. Here, Heidegger’s ontology of gift gives full, conceptual shape to the two-way dependency between man and world characteristic of transcendental empiricism as a whole. In exemplary forms (...)
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  • Fossils and tombs and how they haunt us.Johann-Albrecht Meylahn - 2017 - HTS Theological Studies 73 (3):1-7.
    Fossils and tombs in museums fascinate us and haunt us with their secrets. The discovery of the remains of Homo naledi, found, as argued by some, in an ancient burial chamber, promises to reveal secrets of an unremembered past, thus offering clues concerning our present-day humans and maybe influence our human future. The paper will not engage directly with what Homo naledi might contribute to the various science-religion and/or theology conversations but rather engage with the grammars of these conversations, by (...)
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  • Heidegger in the machine: the difference between techne and mechane.Todd S. Mei - 2016 - Continental Philosophy Review 49 (3):267-292.
    Machines are often employed in Heidegger’s philosophy as instances to illustrate specific features of modern technology. But what is it about machines that allows them to fulfill this role? This essay argues there is a unique ontological force to the machine that can be understood when looking at distinctions between techne and mechane in ancient Greek sources and applying these distinctions to a reading of Heidegger’s early thought on equipment and later thought on poiesis. Especially with respect to Heidegger’s appropriation (...)
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  • Heidegger and Latour on the Danger Hiding in Actuality.Erik Meganck - 2021 - Human Studies 45 (1):47-63.
    In The question concerning technology, Heidegger explores actuality in terms of danger. In chapter 3.6 ‘Who has forgotten Being?’ of his We have never been modern, Latour typically ridicules Heidegger and rejects no less than his whole thinking path. I contend that this criticism stems from an inadequate interpretation of Heidegger. By reading the latter in a modern register, Latour turns Heidegger into a modern thinker. Leaving aside the matter of modern elements in Heidegger’s thoughts, these are certainly not the (...)
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  • Self-sacrifice in Heidegger.Thomas Mautner - 2010 - Philosophia 38 (2):385-398.
    Heidegger’s treatment of self-sacrifice has suffered neglect. In this paper, it is critically analysed and found wanting, and it is argued that for a proper understanding its historical location must be taken into account. The way he treats self-sacrifice presents a particular instance of many recurrent features in his thinking. Some of these can be better understood by reference to the kinship with certain forms of religious thought. In particular, the absence of a moral dimension has a counterpart in certain (...)
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  • Heidegger and meaning: implications for phenomenological research.Mary E. Johnson - 2000 - Nursing Philosophy 1 (2):134-146.
    Recently the relevance of the philosophy of Martin Heidegger has been critiqued in nursing literature. However, this critique is based primarily upon an appropriation of Heidegger that does not reflect an understanding of meaning as grounded in temporality. Therefore, this paper aims to (1) explicate Heidegger's grounding of meaning, (2) briefly contrast Heidegger's and Husserl's notions of the origin of meaning, (3) describe how Heidegger was first introduced to nursing, and (4) illustrate through examples from a research study how the (...)
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  • Between the Ocean and the Ground: Giving Surfaces.James Martell - 2024 - Derrida Today 17 (2):211-223.
    Beginning right at the start of the recently published volume II of Donner le temps, at its ‘bord’ or ‘boarding’ upon or out of a calmy oceanic surface, this essay examines the functions and movements of distinct surfaces in between Heidegger and Derrida. Confronting thus the tradition of the ‘Grund’, ‘Abgrund’, ‘Urgrund’, ‘Ungrund’, with the khôra-like surface of archi-writing and dissemination, the essay proposes an investigation of the philosophical and writerly space of Derrida/Heidegger not through their marks and letters, but (...)
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  • A radical freedom|[quest]| Gianni Vattimo's |[lsquo]|emancipatory nihilism|[rsquo]|.James Martin - 2010 - Contemporary Political Theory 9 (3):325.
    What scope is there for emancipatory politics in light of the postmodern critique of philosophical foundations? This paper examines the response to this question by Italian philosopher, Gianni Vattimo, who for over two decades has defended the emancipatory prospects of what he terms ‘nihilism’. Vattimo conceives the retreat of metaphysics as a progressive weakening of ontological claims and an opening towards new and diverse modes of being. In his view, far from an exclusively tragic experience of loss or meaninglessness, nihilism (...)
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  • A radical freedom? Gianni Vattimo's ‘emancipatory nihilism’.James Martin - 2010 - Contemporary Political Theory 9 (3):325-344.
    What scope is there for emancipatory politics in light of the postmodern critique of philosophical foundations? This paper examines the response to this question by Italian philosopher, Gianni Vattimo, who for over two decades has defended the emancipatory prospects of what he terms ‘nihilism’. Vattimo conceives the retreat of metaphysics as a progressive weakening of ontological claims and an opening towards new and diverse modes of being. In his view, far from an exclusively tragic experience of loss or meaninglessness, nihilism (...)
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  • Pamatinių ontologinių sąvokų išsklaida.Ramūnas B. Malcius - 2017 - Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies and Art 91:184-197.
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  • In the Vicinity of the Human.Jeff Malpas - 2017 - International Journal of Philosophical Studies 25 (3):423-436.
    Beginning with the situated character of the question concerning the human, this paper argues that the problem of the human is itself inextricably bound to the problem of situation or place. Consequently, any genuine philosophical anthropology must take the form of a philosophical topology. This line of argument is developed through the work Abraham Heschel, Martin Heidegger, Martin Buber, and also Helmut Plessner.
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  • ‘What Is, Is More than It Is’: Adorno and Heidegger on the Priority of Possibility.Iain Macdonald - 2011 - International Journal of Philosophical Studies 19 (1):31-57.
    (2011). ‘What Is, Is More than It Is’: Adorno and Heidegger on the Priority of Possibility. International Journal of Philosophical Studies: Vol. 19, No. 1, pp. 31-57. doi: 10.1080/09672559.2011.539357.
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  • Heidegger’s Temple: How Truth Happens When Nothing is Portrayed.Shane Mackinlay - 2010 - Sophia 49 (4):499-507.
    In his essay The Origin of the Work of Art, Martin Heidegger discusses three examples of artworks: a painting by Van Gogh of peasant shoes, a poem about a Roman fountain, and a Greek temple. The new entry on Heidegger’s aesthetics in the Stanford Encylopedia of Philosophy, written by Iain Thomson, focuses on this essay, and Van Gogh’s painting in particular. It argues that Heidegger uses Van Gogh’s painting to set art, as the happening of truth, in relation to ‘nothing’, (...)
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  • A place for God: deconstructing love with Kierkegaard.Kasper Lysemose - 2020 - International Journal for Philosophy of Religion 87 (1):5-26.
    There has been a significant increase in studies devoted to Søren Kierkegaard’s Works of Love in contemporary Kierkegaard research. There are several good reasons why this is so. The single theme that dominates, though, is the relation between preferential love and neighborly love. Are they reconcilable or not? The present paper recasts this discussion by situating Works of Love in the trajectory of deconstructive readings of community from Jean-Luc Nancy and onwards. It is divided into three sections. It is first (...)
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  • The Nature of Language: On the Homogeneity of Language and Spirit in Hegel’s Phenomenology of Spirit.Chunge Liu, Mingli Qin & Ishraq Ali - 2021 - Axiomathes (2):1-16.
    There are two dominant contradictory approaches towards understanding the nature of language: one, the epistemological approach; two, the ontological approach. The epistemological approach understands language as a mere tool and denies the close relationship between a word and the actual thing for which that word stands. The ontological approach, on the other hand, understands language as the disclosure of world experience and professes a close relationship between a word and the thing it signifies. However, this approach opposes the epistemological approach (...)
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  • Deciphering Heidegger's Connection with the Daodejing.Lin Ma - 2006 - Asian Philosophy 16 (3):149-171.
    This paper carries out an intensive study of Heidegger's famous reflection on the word dao and of his citations from the Daodejing, with the purpose of elucidating his complex relation with Daoist thinking. First I examine whether dao could be said to be a guideword for Heidegger's path of thinking. Then I discuss Heidegger's citations, in six places of his writings, from five chapters of the Daodejing, by situating them in the immediate textual context as well as against the broad (...)
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  • Heidegger East and West: Philosophy as Educative Contemplation.David Lewin - 2015 - Journal of Philosophy of Education 49 (2):221-239.
    Resonances between Heidegger's philosophy and Eastern religious traditions have been widely discussed by scholars. The significance of Heidegger's thinking for education has also become increasingly clear over recent years. In this article I argue that an important aspect of Heidegger's work, the relevance of which to education is relatively undeveloped, relates to his desire to overcome Western metaphysics, a project that invites an exploration of his connections with Eastern thought. I argue that Heidegger's desire to deconstruct the West implies the (...)
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  • The Sartre‐Heidegger Controversy on Humanism and the Concept of Man in Education.Rauno Huttunen Leena Kakkori - 2012 - Educational Philosophy and Theory 44 (4):351-365.
    Jean‐Paul Sartre claims in his 1945 lecture ‘Existentialism is a Humanism’ that there are two kinds of existentialism: that of Christians like Karl Jaspers, and atheistic like Martin Heidegger. Sartre's ‘spiritual master’ Heidegger had no problem with Sartre defining him as an atheist, but he had serious problems with Sartre's concept of humanism and existentialism. Heidegger claims that the essence of humanism lies in the essence of the human being. After the Enlightenment, the Western concept of man has been presented (...)
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  • Thinking in Nearness: Seven Steps on the Way to a Heideggerian Approach to Education.Soyoung Lee - 2019 - Journal of Philosophy of Education 53 (2):229-247.
    Journal of Philosophy of Education, EarlyView.
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  • Decrypting 'the Christian thinking of the flesh, tacitly, the caress, in a word, the Christian body' in le toucher—jean-Luc Nancy.Gregg Lambert - 2008 - Sophia 47 (3):293-310.
    This article responds to the question of the ‘implicit and presupposed theological turn of phenomenology’ by providing a close reading of Jacques Derrida’s Le Toucher—Jean-Luc Nancy (2000 French/2005 English translation), particularly concerning what Derrida alludes to as ‘the Christian thinking of the flesh’ in the French phenomenological tradition post-Husserl. In reading Derrida’s own text, the article identifies and then performs a ‘cryptonomy’ of references to the ‘Christian body,’ and of the ‘return of religion.’ The article also focuses on the more (...)
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  • Kenotic Chorology as A/theology in Nishida and beyond.John W. M. Krummel - 2019 - Sophia 58 (2):255-282.
    In this paper, I explore a possible a/theological response to what Nietzsche called the ‘death of God’—or Hölderlin’s and Heidegger’s ‘flight of the gods’—through a juxtaposition of the Christian-Pauline concept of kenōsis and the ancient Greek-Platonic notion of chōra, and by taking Nishida Kitarō’s appropriations of these concepts as a clue and starting point. Nishida refers to chōra in 1926 to initiate his philosophy of place and then makes reference to kenōsis in 1945 in his final work that culminates—without necessarily (...)
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  • Fourfold and the Holy: Revisiting the Young–Mitchell Debate.Muhammed Shareef Koomullan Kandi & Anoop George - 2023 - Journal of the Indian Council of Philosophical Research 40 (3):241-257.
    Fourfold is thought to be a defining theme of Heidegger’s later thought, and yet it remains to be one of the most controversial notions in Heidegger scholarship. Interpreting the fourfold has been a challenging issue. Some of them dismissed it as having no real philosophical weight, despite its overarching presence in many of Heidegger’s later literature. Some of them tried to interpret it without giving due attention to the intricacies at hand. In this paper, we argue that, Julian Young’s understanding (...)
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  • The Influence of Heidegger’s Thought on the Development of Philosophy in Ex-Yugoslav Countries.Dean Komel - 2018 - Human Studies 41 (4):643-660.
    The purpose of the article is to present the outlines of the reception and the influence of Heidegger’s philosophy on the territory of former Yugoslavia. This reception and influence were in their essence co-conditioned by specific political, social and cultural circumstances in the region, which were throughout accompanied by “the syndrome of dehumanization”. The confrontation with Heidegger’s philosophy is therefore co-defined by the profoundly experienced crisis of European humanity. During both world wars the attempt of an overcoming of this crisis (...)
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  • Hermeneutics in Heidegger’s Science of Being.James Kinkaid - 2022 - Southern Journal of Philosophy 60 (2):194-220.
    Heidegger calls his early philosophy a “science of being.” Being and Time combines phenomenological, ontological, hermeneutical, and existential themes in a way that is not obviously coherent. Commentators have worried in particular that Heidegger’s hermeneutical transformation of phenomenology is incompatible with his “scientific” aspirations. I outline three interpretations on which Heidegger cannot adopt Husserl’s “scientific” conception of phenomenology as eidetic, intuitive, propositionally articulated, and non‐relativistic due to his hermeneutical commitments. I argue that each of these readings rests on a misinterpretation (...)
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  • Heidegger’s Question of Being: the Unity of Topos and Logos.Axel Onur Karamercan - 2023 - Sophia 62 (2):309-325.
    In this article, I elucidate the significance of Heidegger’s ‘question of being’ from a topological point of view by explaining the relationship between his thought of place and language. After exploring various hermeneutic strategies of reading Heidegger’s oeuvre, I turn to Richard Capobianco’s interpretation of Heidegger and critically engage with his idea of the experience of being itself as the ‘luminous self-showing of logos’. In doing so, I explain the later turn from ‘truth’ to ‘place’ and articulate why logos needs (...)
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  • Techno-Science and Religious Sin: Orthodox Theology and Heidegger. [REVIEW]Byron Kaldis - 2008 - Sophia 47 (2):107-128.
    This paper places certain religious ideas of Eastern Christianity about our relationship to nature critically against techno-scientific thinking and practice. Specifically, the two focal issues of the discussion are the concept of religious sin, on the one hand, and the peculiarly modern fusion of science and technology, resulting in the novel phenomenon of techno-science, on the other. Two corresponding theses are advanced: that of sin as an epistemic, and not as a moral, error, and that of the “Eucharistic” viz., celebratory (...)
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  • Heidegger on the History of Machination: Oblivion of Being as Degradation of Wonder.Mikko Joronen - 2012 - Critical Horizons 13 (3):351 - 376.
    Heidegger’s discussion about the rise of the arbitrary power of “machination” in his late 1930s writings does not just echo his well-known later thinking on technology, but also affords a profound insight to the ontological mechanism of oblivion behind the history of Western thinking of being. The paper shows how this rise of the coercive power of ordering signifies an emergence of historically and spatially significant moment of completion: outgrowth of the early Greek notions of tekhne and phusis in terms (...)
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  • Time, Philosophy, and Literature.A. K. Jayesh - 2019 - Journal of the Indian Council of Philosophical Research 36 (1):183-196.
    The paper focuses on the character of the literary and contends that if, instead of accepting the legitimacy of the question “what is literature?” and trying to answer it, one were to subject the question itself to a critical scrutiny—i.e. in order to lay bare what the question presupposes about the literary—it becomes obvious that any attempt to answer the question by uncritically accepting the legitimacy of the puzzle it puts forward can only give rise to contradictions. For the question (...)
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  • Cave paintings and wall writings: Blanchot's signature.Lars Iyer - 2001 - Angelaki 6 (3):31 – 43.
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  • Heidegger and Stiegler on failure and technology.Ruth Irwin - 2020 - Educational Philosophy and Theory 52 (4):361-375.
    Heidegger argues that modern technology is quantifiably different from all earlier periods because of a shift in ethos from in situ craftwork to globalised production and storage at the behest of consumerism. He argues that this shift in technology has fundamentally shaped our epistemology, and it is almost impossible to comprehend anything outside the technological enframing of knowledge. The exception is when something breaks down, and the fault ‘shows up’ in fresh ways. Stiegler has several important addendums to Heidegger’s thesis. (...)
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  • A Philosophical Dialogue between Heidegger and Schelling.Lore HÜhn - 2014 - Comparative and Continental Philosophy 6 (1):16-34.
    Since the seminal 1955 habilitation by Heidegger's pupil, Walter Schulz, it has become an open secret that Schelling's philosophy, more than that of any of the other German Idealists, is an immediate antecedent to Heidegger's thought. For this reason, it is all the more fascinating that to this day research is still lopsidedly concerned with the interpretation of Heidegger's reading of Schelling's Freedom Essay and that a thorough and overarching investigation into the idealistic inheritance of Martin Heidegger's thought remains wanting. (...)
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  • Semiocide as Negation: Review of Michael Marder’s Dump Philosophy. [REVIEW]Yogi Hale Hendlin - 2024 - Biosemiotics 17 (1):233-255.
    This review admires Michael Marder’s inquiry as a parallel for which biosemiotics can find points of conceptual resonance, even as methodological differences remain. By looking at the dump of ungrounded semiosis – the semiotics of dislocating referents from objects, and its effects – we can better do the work of applying biosemiotics not just towards the wonders of living relations, but also to the manifold ways in which industrial civilization is haphazardly yet systematically destroying the possibility for spontaneous yet contextualized (...)
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  • The extimate core of understanding: absolute metaphors, psychosis and large language models.Marc Heimann & Anne-Friederike Hübener - forthcoming - AI and Society:1-12.
    This paper delves into the striking parallels between the linguistic patterns of Large Language Models (LLMs) and the concepts of psychosis in Lacanian psychoanalysis. Lacanian theory, with its focus on the formal and logical underpinnings of psychosis, provides a compelling lens to juxtapose human cognition and AI mechanisms. LLMs, such as GPT-4, appear to replicate the intricate metaphorical and metonymical frameworks inherent in human language. Although grounded in mathematical logic and probabilistic analysis, the outputs of LLMs echo the nuanced linguistic (...)
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  • Augmented Ontologies or How to Philosophize with a Digital Hammer.Stefano Gualeni - 2014 - Philosophy and Technology 27 (2):177-199.
    Could a person ever transcend what it is like to be in the world as a human being? Could we ever know what it is like to be other creatures? Questions about the overcoming of a human perspective are not uncommon in the history of philosophy. In the last century, those very interrogatives were notably raised by American philosopher Thomas Nagel in the context of philosophy of mind. In his 1974 essay What is it Like to Be a Bat?, Nagel (...)
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  • What is Phenomenology of Religion? (Part II): The Phenomenology of Religious Experience.Christina M. Gschwandtner - 2019 - Philosophy Compass 14 (2):e12567.
    This article is part II of a consideration of phenomenology of religion focusing in this part on the conversation in contemporary French phenomenology. It begins with a brief comment about Heidegger's phenomenology of religious life and then engages most heavily those thinkers who discuss the phenomenon of religion in the Francophone context: Jean Héring, Emmanuel Lévinas, Jean‐Luc Marion, Michel Henry, Jean‐Yves Lacoste, Jean‐Louis Chrétien, and Emmanuel Falque. The article concludes with a brief consideration of the contemporary Anglophone conversation and the (...)
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  • ‘The whitest guy in the room’: thoughts on decolonization and paideia in the South African university.Dominic Griffiths - forthcoming - Journal of Philosophy of Education.
    This paper will reflect on the possibility of epistemic decolonization, particularly in terms of curriculum, as a transformative educational process in the context of the South African university, and with respect to my own positionality. The argument will centre around two difficult interdependent positions. On the one hand I will argue for the university’s task as transformational, even offering, via Cornel West, the ‘salvific’ possibility that knowledge offers those who seek it. To develop this claim, I will draw on and (...)
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  • Heidegger’s Vulnerability: On the Reversibility between Nihilism and the Turn of Being.Vedran Grahovac - 2018 - Journal of the British Society for Phenomenology 49 (3):243-254.
    In this paper I claim that Heidegger exposes himself to phenomenological vulnerability in his encounter with Jünger’s reflections upon nihilism. Jünger insists in the essay “Over the Line” on the necessity of the alternative to nihilism because nihilism reveals itself as an existential global threat. Heidegger challenges Jünger’s suggestion, proposing that one’s alternative to nihilism needs to take into account one’s fundamental complicity in its global domination. Nihilism necessitates the fundamental-ontological investigation into its essence, which is the way of the (...)
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  • But language too is material!Rasmus Gahrn-Andersen - 2019 - Phenomenology and the Cognitive Sciences 18 (1):169-183.
    Language is infused with materiality and should therefore not be considered as an abstract system that is isolated from socio-material reality. Expressions materialise language in social practices, thus providing the necessary basis for languaging activities. For this reason, it makes sense to challenge proponents of orthodox linguistics and others who hold that language can be studied in isolation from its concrete manifestations. By exploring the relation between materiality and linguistic activity, the article extends Malafouris’ Material Engagement Theory while clarifying the (...)
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  • Thinking, meaning, and truth: Arendt on Heidegger and the possibility of critique.Jennifer Gaffney - 2024 - Constellations 31 (1):3-17.
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  • Multiple Moving Perceptions of the Real: Arendt, Merleau-Ponty, and Truitt.Helen A. Fielding - 2011 - Hypatia 26 (3):518-534.
    This paper explores the ethical insights provided by Anne Truitt's minimalist sculptures, as viewed through the phenomenological lenses of Hannah Arendt's investigations into the co-constitution of reality and Maurice Merleau-Ponty's investigations into perception. Artworks in their material presence can lay out new ways of relating and perceiving. Truitt's works accomplish this task by revealing the interactive motion of our embodied relations and how material objects can actually help to ground our reality and hence human potentiality. Merleau-Ponty shows how our prereflective (...)
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  • On virtue ethics.Julia Driver - 2002 - Philosophical Review 111 (1):122-127.
    Rosalind Hursthouse has written an excellent book, in which she develops a neo-Aristotelian virtue ethics that she sees as avoiding some of the major criticisms leveled against virtue ethics in general, and against Aristotle's brand of virtue ethics in particular.
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  • Martin Heidegger’s Principle of Identity: On Belonging and Ereignis.Dominic Griffiths - 2017 - South African Journal of Philosophy 36 (3):326-336.
    This article discusses Heidegger’s interpretation of Parmenides given in his last public lecture ‘The Principle of Identity’ in 1957. The aim of the piece is to illustrate just how original and significant Heidegger’s reading of Parmenides and the principle of identity is, within the history of Philosophy. Thus the article will examine the traditional metaphysical interpretation of Parmenides and consider G.W.F. Hegel and William James’ account of the principle of identity in light of this. It will then consider Heidegger’s contribution, (...)
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  • The Philosophy of Biomimicry.Henry Dicks - 2016 - Philosophy and Technology 29 (3):223-243.
    The philosophy of biomimicry, I argue, consists of four main areas of inquiry. The first, which has already been explored by Freya Mathews, concerns the “deep” question of what Nature ultimately is. The second, third, and fourth areas correspond to the three basic principles of biomimicry as laid out by Janine Benyus. “Nature as model” is the poetic principle of biomimicry, for it tells us how it is that things are to be “brought forth”. “Nature as measure” is the ethical (...)
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  • Lessons on knowledge transmission from Plato’s allegory of the cave: the influence of reason and companionship on transmissive and participatory pedagogies.Mark Debono - 2023 - Ethics and Education 18 (2):181-194.
    The narrative of Plato’s cave story is loaded with ‘some of the most suggestive opposites in the repertoire, namely the contrasts between down and up, darkness and light, chains and freedom’ (Hrach...
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  • Step Back and Encounter: From Continental to Comparative Philosophy.Bret Davis - 2009 - Comparative and Continental Philosophy 1 (1):9-22.
    By drawing on the insights of a number of continental as well as Asian thinkers, this article reflects on the "significance" of comparative philosophy—both in the sense of discussing the "meaning" and in the sense of arguing for the "importance" of this endeavor. Encountering another culture allows one to deepen one's self-understanding by learning to "see oneself from the outside"; this deeper self-understanding in turn allows one to listen to what the other culture has to say. These two moments, or (...)
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  • Learning Professional Ways of Being: Ambiguities of becoming.Gloria Dall’Alba - 2009 - Educational Philosophy and Theory 41 (1):34-45.
    The purpose of professional education programs is to prepare aspiring professionals for the challenges of practice within a particular profession. These programs typically seek to ensure the acquisition of necessary knowledge and skills, as well as providing opportunities for their application. While not denying the importance of knowledge and skills, this paper reconfigures professional education as a process of becoming. Learning to become a professional involves not only what we know and can do, but also who we are (becoming). It (...)
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  • Augustine and Heidegger on Verticality and Everydayness.Espen Dahl - 2023 - Continental Philosophy Review 56 (2):203-221.
    The first part of the article examines how Augustine’s notion of the everyday is mediated by his mystical ascensions, which give him the sense of height against which everydayness appears as oriented downward or fallen. These are the coordinates that make up the fundamental verticality of Augustine’s view. Heidegger’s understanding of everydayness was influenced by Augustine, particularly its inherent tendency to fall. In the article’s second part, it is argued that Heidegger explicitly avoids all references to metaphysical or religious heights. (...)
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  • Subjectivity: Locating the first-person in being and time.Steven Crowell - 2001 - Inquiry: An Interdisciplinary Journal of Philosophy 44 (4):433 – 454.
    It is often held that, in contrast to Husserl, Heidegger's account of intentionality makes no essential reference to the first- person stance. This paper argues, on the contrary, that an account of the first- person, or 'subjectivity', is crucial to Heidegger's account of intelligibility and so of the intentionality, or 'aboutness' of our acts and thoughts, that rests upon it. It first offers an argument as to why the account of intelligibility in Division I of Being and Time, based on (...)
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  • Techno-phenomenology: Martin Heidegger and Bruno Latour on how phenomena come to presence.Arianne Conty - 2013 - South African Journal of Philosophy 32 (4):311-326.
    This article will set out to elucidate the ways in which the philosophies of technology of Martin Heidegger and Bruno Latour seek to explain how the phenomenal world of nature, objects and tools come to presence as events through their interrelations with each other and with us. Both thinkers seek to overcome a subject/object divide that they both understand as characterising modernity in order to reveal a greater interdependence between nature and culture, human and machine. Not only do they both (...)
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