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  1. The Management of Time: New Orders for Executive Education.T. Thompson - unknown
    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, (...)
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  • Can Boredom Educate Us? Tracing a Mood in Heidegger’s Fundamental Ontology from an Educational Point of View.Jan-Erik Mansikka - 2008 - Studies in Philosophy and Education 28 (3):255-268.
    Martin Heidegger was convinced that we can learn something about the way we inhabit the world by turning attention to our fundamental moods. It was one important theme of his fundamental ontology in the 1920s. There is, according to Heidegger, an intricate connection between awakening our moods and developing a reflexive stance. He provides us with a rich phenomenological description of different forms of boredom. In this article I approach Heidegger’s conception of boredom from an educational point of view. I (...)
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  • The phenomenology of religious humility in Heidegger’s reading of Luther.Karl Clifton-Soderstrom - 2009 - Continental Philosophy Review 42 (2):171-200.
    The return to religion in contemporary continental philosophy is characterized by a profound sense of intellectual humility. A significant influence within this discussion is Heidegger’s anthropology of finitude in Being and Time and his later critiques of onto-theology. These critiques, however, were informed by Heidegger’s earlier phenomenology of the lived experience of religious humility performed alongside his reading of Martin Luther’s theology. This article shows that for Luther and Heidegger, religious humility is foremost an affection structured according to the enactment (...)
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  • (1 other version)Lacan and the Benedictines.John Gale - 2018 - European Journal of Psychoanalysis 5 (2).
    In this paper the author considers, by a careful reading of the Regula Benedicti (RB) and its sources, the claim by Michel de Certeau that some of Lacan’s ideas are based on Benedictine monasticism. As well as the four concepts that de Certeau identifies (analyst as monk; master; school; and work-as-speech) the author also considers whether four additional notions (desire; the uniqueness of the subject; nothingness; and empty speech)—the latter two of which may have been mediated to Lacan by Heidegger—which (...)
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  • On Martin Heidegger: Politics and life seen through the apolloniandionysian duality.Glyndwr Stephen Davies - unknown
    ABSTRACT This study bears upon the ‘Heidegger case,’ that is, the relation of Heidegger’s philosophizing to his political involvements as Rector of the University of Freiburg 1933-4, and his subsequent silences on the subject of the Holocaust. I use the phrase ‘bears upon’ for Heidegger’s political involvement will serve as the ‘horizon’ for the study, my concern being the genesis of Heidegger’s position. Grounded in a musical ‘intuition’ and attunement, I take up the Nietzschean cipher for understanding proposed by Heidegger (...)
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  • Personal relations and moral residue.Eleonore Stump - 2004 - History of the Human Sciences 17 (2-3):33-56.
    To what extent can one be saddled with responsibility or guilt as a result of actions committed not by oneself but by others with whom one has a familial or national connection or some other communal association? The issue of communal guilt has been extensively discussed, and there has been no shortage of writers willing to apply the notion of communal responsibility and guilt to Germany after the Holocaust. But the whole notion of communal guilt is deeply puzzling. How can (...)
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  • (1 other version)I and Thou: The educational lessons of Martin Buber's dialogue with the conflicts of his times.W. J. Morgan & Alexandre Guilherme - 2012 - Educational Philosophy and Theory 44 (9):979-996.
    Most of what has been written about Buber and education tend to be studies of two kinds: theoretical studies of his philosophical views on education, and specific case studies that aim at putting theory into practice. The perspective taken has always been to hold a dialogue with Buber's works in order to identify and analyse critically Buber's views and, in some cases, to put them into practice; that is, commentators dialogue with the text. In this article our aims are of (...)
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  • Improvisación para mejorar: La importancia de la filosofía en la universidad.Kevin Stevenson - 2016 - Investigaciones Fenomenológicas 13:193.
    The status of philosophy is contingent upon the civilizations that embrace or undermine its importance. Such status is never fully understood, nor clear, due in part to its inutility. In a goal-oriented world, philosophizing is pointless if it does not produce material results. One point of philosophy though is not only to recognize, but promote activities which are uniquely human and which therefore artificial intelligence could not possibly simulate. Improvisation, as one such activity, can reveal the importance of philosophy as (...)
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  • The re-enchantment of the world: McDowell, Scruton and Heidegger.George Reynolds - unknown
    In a recent discussion of disenchantment and re-enchantment Charles Taylor suggests that it is possible to respond to the disenchanted view of the world, in which meaning and value are understood as subjective projections, by articulating a re-enchanted sense of nature or the universe from the perspective of human ‘agency-in-the-world’, in which meaning and value are objective. The question I address in this thesis is, what could it mean to articulate a re-enchantment from within our ‘agency-in-the-world’? In Chapter One I (...)
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  • Butler and Heidegger: On the Relation between Freedom and Marginalization.Aret Karademir - 2014 - Hypatia 29 (4):824-839.
    Though the names “Judith Butler” and “Martin Heidegger” rarely come together in Butler and Heidegger scholarship, the critical encounter between these philosophers might help us conceptualize the relationship between freedom and marginalization. In this paper, I will read Butler from the perspective of the Heidegger of Being and Time and claim that what Butler's philosophy suggests is the radical dependency of one's freedom on the cultural resuscitation of socially murdered racial, sexual, ethnic, religious, and sectarian/confessional minorities. More specifically, I will (...)
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  • Subject of Conscience: On the Relation between Freedom and Discrimination in the Thought of Heidegger, Foucault, and Butler.Aret Karademir - unknown
    Martin Heidegger was not only one of the greatest philosophers of the twentieth century but also a supporter of and a contributor to one of the most discriminatory ideologies of the recent past. Thus, "the Heidegger's case" gives us philosophers an opportunity to work on discrimination from a philosophical perspective. My aim in this essay is to question the relationship between freedom and discrimination via Heidegger's philosophy. I will show that what bridges the gap between Heidegger's philosophy and a discriminatory (...)
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  • Book reviews. [REVIEW]Renate Holub, Johann P. Sommerville, Peter Burke, Babette E. Babich, Jolanta T. Pekacz, Sabine Wichert, Paul Douglas, Richard J. Aldrich, Alan Ford, Vincent Geoghegan, Keith Bradley, Lucia M. Palmer, Donald J. Dietrich, John L. Stanley, John Cottingham, Benjamin F. Martin, Bernard D. Freydberg, Grace Seiberling, Gerasimos Santas, John E. Weakland, Ilana Krausman Ben‐Amos, Charles Senn Taylor, Claire Honess, Jos J. L. Gommans, Ceri Crossley, Hans Derxs, Alexander Ulanov, Georges Denis Zimmermann, David Boonin‐Vail, Ellen O'Gorman, Robert M. Burns, Fredric S. Zuckerman, James A. Aho, Harvey Chisick, Stuart Rowland, Gabriel P. Weisberg, David W. Cohen, Michael Goodich, Ignazio Corsaro, Greg Walker, Keith D. White, Henry Wasser, Noel Gray, Henk de Weerd, Steven Nadler, Joseph P. Ward, Susan Rosa, David J. Parent & Paul Lawrence Färber - 1996 - The European Legacy 1 (8):2290-2352.
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  • Embodied Pheno-Pragma-Practice - Phenomenological and Pragmatic Perspectives on Creative "Inter-practice" in Organisations between Habits and Improvisation.Wendelin M. Kupers - 2011 - Phenomenology and Practice 5 (1):100-139.
    The purpose of this article is to develop a critical and extended understanding of creative practices in organisation from a phenomenological point of view. To develop such an understanding of practice, this paper will first outline a phenomenological understanding of creative practice, understood particularly with Merleau-Ponty as an embodied and situated nexus of action. Subsequently, the paper will show the contribution of pragmatism to an interpretation of practice as an experience-based reality and will describe the significance of habits. After briefly (...)
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  • Between the community and the text (french philosophy, politics, and the figure of the intellectual — from Sartre to foucault).Marek Kwiek - unknown
    What I am trying to do in the present text is to draw a sketch of postwar French philosophy from the perspective of the question of relations between philosophy and politics. I am showing a distinction between the community and the text that is present in this philosophy from Sartre to Barthes to Foucault and beyond. The general passage from the community-oriented philosophy to the text-oriented philosophy took place in the sixties, following the books by Georges Bataille, Gilles Deleuze, and (...)
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  • Editorial introduction.Damian Veal - 2005 - Angelaki 10 (1):1 – 31.
    The project behind this and the following1 special issue of Angelaki first assumed concrete form in the shape of a three-day international conference, “Continental Philosophy and the Sciences,” hel...
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  • Heidegger, Hermeneutics and History: Undermining Jeff Malpas’s Philosophy of Place.David Clarke - 2014 - Philosophia 42 (3):571-591.
    Most works about the philosophy of Martin Heidegger either disregard Heidegger’s attachment to National Socialism or assume the ‘minimalist’ view that his attachment was a brief political aberration of no consequence for his philosophy. This paper contends that the minimalist view is not only factually wrong but also that its assumption promotes methodological errors and poor philosophy. To assess this contention we examine two important texts from one of the more fertile fields in current philosophy: Jeff Malpas’s Heidegger’s Topology: Being, (...)
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  • The violence in learning.Robert Keith Shaw - 2010 - Analysis and Metaphysics 9:76-100.
    This paper argues that learning is inherently violent. It examines the way in which Heidegger uses – and refrains from using – the concept in his account of Dasein. Heidegger explicitly discussed “learning” in 1951 and he used of the word in several contexts. Although he confines his use of “learning” to the ontic side of the ontic-ontological divide, there are aspects of what he says that open the door to an ontological analogue of the ontic learning. In this discussion (...)
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  • (1 other version)Notes on Heidegger's authoritarian pedagogy.Thomas E. Peterson - 2005 - Educational Philosophy and Theory 37 (4):599–623.
    To examine Heidegger's pedagogy is to be invited into a particular era and cultural reality—starting in Weimar Germany and progressing into the rise and fall of the Third Reich. In his attempt to reform the German university in a strictly hierarchical, authoritarian and nationalistic mold, Heidegger addressed one group of students and professors and not another. The petit‐bourgeois student and the future philosophers he invited with his ‘logic of recruitment’ into the corps of instructors, would share his coded language with (...)
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  • Phenomenology and Theology: Situating Heidegger’s Philosophy of Religion.Matheson Russell - 2011 - Sophia 50 (4):641-655.
    This essay considers the philosophical and theological significance of the phenomenological analysis of Christian faith offered by the early Heidegger. It shows, first, that Heidegger poses a radical and controversial challenge to philosophers by calling them to do without God in an unfettered pursuit of the question of being (through his ‘destruction of onto-theology’); and, second, that this exclusion nonetheless leaves room for a form of philosophical reflection upon the nature of faith and discourse concerning God, namely for a philosophy (...)
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  • Constituting community: Heidegger, mimesis and critical belonging.Louiza Odysseos - 2009 - Critical Review of International Social and Political Philosophy 12 (1):37-61.
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  • Postmodernism and psychoanalysis: A Heideggerian critique of postmodernist malaise and the question of authenticity.M. Guy Thompson - 2004 - In Joseph Reppen, Jane Tucker & Martin A. Schulman (eds.), Way Beyond Freud: Postmodern Psychoanalysis Observed. Open Gate Press. pp. 173--202.
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