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 (...) philosophy of Heidegger might inform the phenomenological researcher. (shrink)

This article surveys the state of the literature in English‐language scholarship on Heidegger's early work (1919–29). The survey falls into roughly two halves. The first is devoted to scholarship on Heidegger's intellectual development during the 1920s, focusing on four themes: Heidegger's relationship to Husserl; Heidegger's early phenomenology of religious life; Heidegger's appropriation of Aristotle; and Heidegger's retrieval of Kant's First Critique. The second half focuses on work on the early Heidegger that has arisen out of the reception of his early (...) thought into mainstream Anglophone philosophy. It examines Hubert Dreyfus's interpretation of Heidegger, the status of “das Man” and social normativity, Heidegger's concept of death, Heidegger's conception of authenticity, and truth (with a very brief overview of further topics). (shrink)

In this paper we examine the key phenomena associated with the notion of kairos in Heidegger’s pre‐Being and Time writings and show that they all fall short of the methodological constraints and conceptual requirements placed on authentic presence in 1927. Though Heidegger’s early studies of Aristotle and the New‐Testament are broadly suggestive of the notion of temporality that is presented in his systematic treatise, none of those earlier texts carry the differentiations within which the Augenblick of Being and Time is (...) situated. We thus claim that the ekstasis of authentic presence is neither reducible to an eschatological nor to a phronological kairos and furthermore, that the successor to kairos in Being and Time is more likely to be Jemeinigkeit than Augenblick. Establishing these distinctions gives us greater insights into the fundamental orientation of Heidegger’s inquiry in Being and Time. (shrink)