Results for 'finitude'

138 found
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  1.  39
    Human Finitude and Transcendence: The Heidegger-Cassirer Debate on Kant's Ethics [Research MA thesis, Univ. of Groningen].Mihai Ometiță - 2011 - Dissertation, University of Groningen
    The 1929 confrontation between Heidegger and Cassirer in Davos (Switzerland) is pivotal for the history of the twentieth-century philosophy. The stake of that encounter was the appropriation of Kant’s legacy during the first half of the last century and the fate of Neo-Kantianism between the two World Wars. Since then, the “Davos disputation” has become controversial among researchers of the development of philosophical orientations in the twentieth century. Moreover, not only these researchers, but also the attendants of that dispute, express (...)
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  2. Encountering Finitude: On the Hermeneutic Radicalization of Experience.Jussi M. Backman - 2018 - In Antonio Cimino & Cees Leijenhorst (eds.), Phenomenology and Experience: New Perspectives. Boston: Brill. pp. 46-62.
    The chapter approaches the hermeneutic concept of experience introduced by Hans-Georg Gadamer in Truth and Method (1960) from the perspective of the conceptual history of experience in the Western philosophical tradition. Through an overview of the concept and the epistemological function of experience (empeiria, experientia, Erfahrung) in Aristotle, Francis Bacon, and Hegel, it is shown that the tradition has considered experience first and foremost in methodological terms, that is, as a pathway towards a form of scientific knowledge that is itself (...)
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  3. Interpreting Dwarf Fortress: Finitude, Absurdity, and Narrative.James Cartlidge - 2023 - Games and Culture 1 (OnlineFirst).
    This paper interprets the influential colony management simulator ‘Dwarf Fortress’ existentially, in terms of finitude, absurdity, and narrative. It applies Aarseth/Möring’s proposed method of game interpretation, adopting their definition of ‘cybermedia’ as a generalized game ontology, then providing a specialized ontology of ‘Dwarf Fortress’ which describes its genre and salient gameplay features, incorporating Ian Bogost’s concept of ‘procedural rhetoric’. It then gives an existentialist interpretation of ‘Dwarf Fortress’ which centres on ‘finitude’, ‘absurdity’, and ‘narrative’, showing that ‘Dwarf Fortress’ (...)
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  4. National finitude and the paranoid style of the one.Andrea Mura - 2016 - Contemporary Political Theory 15 (1):58-79.
    This article inquires into the clinical figure of paranoia and its constitutive role in the articulation of the nation-state discourse in Europe, uncovering a central tension between a principle of integrity and a dualist spatial configuration. A conceptual distinction between ‘border’ (finis) and ‘frontier’ (limes) will help to expose the political effects of such a tension, unveiling the way in which a solid and striated organisation of space has been mobilised in the topographic antagonism of the nation, sustaining the phantasm (...)
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  5. Infinitism, finitude and normativity.John Turri - 2013 - Philosophical Studies 163 (3):791-795.
    I evaluate two new objections to an infinitist account of epistemic justification, and conclude that they fail to raise any new problems for infinitism. The new objections are a refined version of the finite-mind objection, which says infinitism demands more than finite minds can muster, and the normativity objection, which says infinitism entails that we are epistemically blameless in holding all our beliefs. I show how resources deployed in response to the most popular objection to infinitism, the original finite-mind objection, (...)
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  6. Crises, and the Ethic of Finitude.Ryan Wasser - 2020 - Human Arenas 4 (3):357-365.
    In his postapocalyptic novel, Those Who Remain, G. Michael Hopf (2016) makes an important observation about the effect crises can have on human psychology by noting that "hard times create strong [humans]" (loc. 200). While the catastrophic effects of the recent COVID-19 outbreak are incontestable, there are arguments to be made that the situation itself could be materia prima of a more grounded, and authentic generation of humanity, at least in theory. In this article I draw on Heidegger's early, implicit (...)
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  7. Faces of Finitude: Death, Loss, and Trauma.Stolorow Robert - 2021 - Psychoanalytic Inq 41.
    In this article I offer some existential-phenomenological reflections on the interrelationships among the forms of love, loss, finitude, and the human ways of being.
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  8. Locura, literatura, finitud: indagaciones foucaulteanas sobre la cuestión antropológica.Gustavo Romero - 2012 - Ideas Y Valores 61:127-140.
    El problema antropológico ya está presente en Histoire de la folie, porque en la locura se objetiva una verdad antropológica, y por medio de la psicología el hombre fija una relación con su verdad científica a partir del loco. El hombre encuentra el primer acceso a su ser verdadero desde una experiencia de locura como objetivación espontánea de un enunciado antropológico. Por otro lado, los análisis de Foucault sobre la literatura le permiten transitar el problema antropológico a partir de una (...)
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  9. Politica e Finitude. Note per un'ecologia delle verità.Giovanbattista Tusa - 2020 - Estetica. Studi E Ricerche 1 (1/2020):205-222.
    Philosophy, starting from Kant, tries to delimit the limits and thus to finitize human consciousness, but then it fails in the task of assuming finiteness itself as finite, with a certain beginning and an end. In my essay I present different conceptualizations of the end which resist the logic of means, opened up by ecological thought, starting from the problem – central to the continental philosophy of the 20th century – of human finitude. In the first part of the (...)
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  10.  45
    Three tragedies and three shades of finitude that shape human life in the AI era.Manh-Tung Ho & Manh-Toan Ho - manuscript
    This essay seeks to understand what it means for the human collective when AI technologies have become a predominant force in each of our lives through identifying three moral dilemmas (i.e., tragedy of the commons, tragedy of commonsense morality, tragedy of apathy) that shape human choices. In the first part, we articulate AI-driven versions of the three moral dilemmas. Then, in the second part, drawing from evolutionary psychology, existentialism, and East Asian philosophies, we argue that a deep appreciation of three (...)
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  11. Hegel's End of Art Revisited: The Death of God and the Essential Finitude of Artistic Beauty.Jeffrey Reid - 2020 - Clio: A Journal of Literature, History, and the Philosophy of History 1 (48):77-101.
    The article re-visits the different scholarly approaches to Hegel's end-of-art scenario, and then proposes a new reading whereby ending and finitude are presented as essential features of beautiful art. The first and most determinant of art's endings is the death of the Christly art object, not representations of Christ, but the actual death of (the son of) God himself as the last classical artwork. The death of God represents the last word in Greco-Roman art, the accomplishment of the beautiful (...)
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  12. The Promise of Friendship: Fidelity within Finitude.Sarah Horton - 2023 - New York: SUNY Press.
    The Promise of Friendship investigates what makes friendship possible and good for human beings. In dialogue with authors ranging from Aristotle and Montaigne to Proust, Levinas, and Derrida, Sarah Horton argues that friendship is suited to our finitude—that is, to the limits within which human beings live—and proposes a novel understanding of friendship as translation: friends translate the world for each other so that each one experiences the world not as the other does but in light of the friend's (...)
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  13. Finitude and the possibility of philosophy.Lawrence J. Hatab - 2006 - Continental Philosophy Review 39 (1):97-106.
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  14. Phenomenological Contextualism and the Finitude of Knowing.Robert D. Stolorow - 2018 - The Humanistic Psychologist 46 (2):204-210.
    When faced with the complexity of an intersubjective system, in which one is oneself implicated, an epistemic humility that recognizes and respects the finitude of knowing is essential.
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  15. La muerte digna como derecho: visibilidad jurídica de la finitud.Alvaro de Azevedo Gonzaga, Lucia Alonso Falleiros & Felipe Labruna - 2024 - Revista Bioética 32:e3629ES.
    El derecho a una muerte digna es ampliamente ignorado por el ordenamiento jurídico brasileño. Esta invisibilidad del proceso de finitud y sus consecuencias son el objeto de este estudio, que tiene como objetivo realizar una encuesta exploratoria para identificar los puntos relevantes que deben desarrollarse para garantizar un proceso de finitud digno. Se analizaron 50 publicaciones a través de una encuesta online y física de obras publicadas hasta marzo de 2023. Los estudios analizados expresan preocupación por los dilemas éticos de (...)
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  16. Human Finitude and History - Prolegomena to the Possibility of a “Philosophy of History” and Ontology of History.Kiraly V. Istvan - 2013 - Philobiblon - Transilvanian Journal Oh Multidisciplinary Research in Humanities 18 (1).
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  17.  57
    Morte digna como direito: visibilidade jurídica da finitude.Alvaro de Azevedo Gonzaga, Lucia Alonso Falleiros & Felipe Labruna - 2024 - Revista Bioética 32:01-10.
    O direito à morte digna é majoritariamente ignorado pelo ordenamento brasileiro. Essa invisibilidade do processo de finitude e suas consequências são tema deste estudo, que objetiva realizar um levanta-mento exploratório para identificar pontos relevantes que devem ser desenvolvidos para garantir um processo de finitude digno. Foram analisadas 50 publicações, mediante levantamento online e físico de obras publicadas até março de 2023. Os estudos analisados expressam preocupação com dilemas éticos do cuidar do ser humano em finitude, mas não (...)
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  18. Flourishing and Finitude.Antti Kauppinen - 2014 - Journal of Ethics and Social Philosophy (2):1-6.
    It would be terrible for us if humanity ceased to exist after we all die. But of course, eventually humanity will go out of existence. Does this result in a vicious regress if our flourishing hangs on what happens after us? Mark Johnston thinks so. In this note, I explain how Johnston's objection can be avoided. Briefly, our activities have a meaning horizon that extends for some generations after us. What matters is that we make a positive difference to the (...)
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  19. The End of the World after the End of Finitude: On a Recently Prominent Speculative Tone in Philosophy.Jussi Backman - 2017 - In Cavalcante Schuback Marcia & Lindberg Susanna (eds.), The End of the World: Contemporary Philosophy and Art. Rowman and Littlefield International. pp. 105-123.
    The chapter studies the speculative realist critique of the notion of finitude and its implications for the theme of the "end of the world" as a teleological and eschatological idea. It is first explained how Quentin Meillassoux proposes to overcome both Kantian and Heideggerian "correlationist" approaches with his speculative thesis of absolute contingency. It is then shown that Meillassoux's speculative materialism also dismantles the close link forged by Kant between the teleological ends of human existence and a teleological notion (...)
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  20. Ethics and Finitude.Lawrence J. Hatab - 1995 - International Philosophical Quarterly 35 (4):403-417.
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  21. Transcendental Idealism and Strong Correlationism: Meillassoux and the End of Heideggerian Finitude.Jussi Backman - 2014 - In Sara Heinämaa, Mirja Hartimo & Timo Miettinen (eds.), Phenomenology and the Transcendental. New York: Routledge. pp. 276-294.
    The chapter discusses Quentin Meillassoux's recent interpretation and critique of Heidegger's philosophical position, which he describes as "strong correlationism." It emphasizes the fact that Meillassoux situates Heidegger in the post-Kantian tradition of transcendental idealism that he defines in terms of a focus on the correlation between being and thinking. It is argued that Meillassoux's "speculative" attempt to overcome the Kantian philosophical framework in the name of absolute contingency should be understood as a further development and dialectical overcoming of its ultimate (...)
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  22. Natality and Finitude.David Appelbaum - 2011 - Symposium 15 (1):239-241.
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  23. Leibniz on Human Finitude, Progress, and Eternal Recurrence: The Argument of the ‘Apokatastasis’ Essay Drafts and Related Texts.David Forman - 2018 - Oxford Studies in Early Modern Philosophy 8:225-270.
    The ancient doctrine of the eternal return of the same embodies a thoroughgoing rejection of the hope that the future world will be better than the present. For this reason, it might seem surprising that Leibniz constructs an argument for a version of the doctrine. He concludes in one text that in the far distant future he himself ‘would be living in a city called Hannover located on the Leine river, occupied with the history of Brunswick, and writing letters to (...)
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  24. eulogy of finitude.Franco Manni (ed.) - 2012 - Walking Trees.
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  25. Disturbing Truth: Art, Finitude, and the Human Sciences in Dilthey.Eric S. Nelson - 2007 - Theory@Buffalo 11:121-142.
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  26. To Suspend Finitude Itself: Hegel’s Reaction to Kant’s First Antinomy.Reed Winegar - 2016 - Hegel Bulletin 37 (1):81-103.
    Hegel famously criticizes Kant’s resolution of the antinomies. According to Sedgwick, Hegel primarily chastises Kant’s resolution for presupposing that concepts are ‘one-sided’, rather than identical to their opposites. If Kant had accepted the dialectical nature of concepts, then (according to Sedgwick) Kant would not have needed to resolve the antinomies. However, as Ameriks has noted, any such interpretation faces a serious challenge. Namely, Kant’s first antinomy concerns the universe’s physical dimensions. Even if we grant that the concept of the finite (...)
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  27. Methuselah’s Diary and the Finitude of the Past.Ben Waters - 2013 - Philosophia Christi 15 (2):463-69.
    William Lane Craig modified Bertrand Russell’s Tristram Shandy example in order to derive an absurdity that would demonstrate the finitude of the past. Although his initial attempt at such an argument faltered, further developments in the literature suggested that such an absurdity was indeed in the offing provided that a couple extra statements were also shown to be true. This article traces the development of a particular line of argument that arose from Craig’s Tristram Shandy example before advancing an (...)
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  28.  70
    Compatibilist-Fatalism: Finitude, Pessimism, and the Limits of Free Will.Paul Russell - 2013 - In Paul Russell & Oisin Deery (eds.), The Philosophy of Free Will: Essential Readings From the Contemporary Debates. New York, NY: Oxford University Press. pp. 450.
    Originally published in Ton van den Beld, ed., MORAL RESPONSIBILITY AND ONTOLOGY. Kluwer. 2000. -/- Compatibilists argue, famously, that it is a simple incompatibilist confusion to suppose that determinism implies fatalism. Incompatibilists argue, on the contrary, that determinism implies fatalism, and thus cannot be consistent with the necessary conditions of moral responsibility. Despite their differences, however, both parties are agreed on one important matter: the refutation of fatalism is essential to the success of the compatibilist strategy. In this paper I (...)
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  29. Dignified death as a right: the legal visibility of finitude.Alvaro de Azevedo Gonzaga, Lucia Alonso Falleiros & Felipe Labruna - 2024 - Revista Bioética 32:e3629EN.
    The right to a dignified death is largely overlooked by Brazilian law. This neglect of the end-of-life process and its ramifications is the focus of this study, which aims at an exploratory survey to identify pertinent aspects requiring development to ensure a dignified end-of-life experience. In total, 50 publications were examined with online and physical surveys of works published up to March 2023. They express concerns regarding ethical dilemmas in caring for individuals nearing the end of life, yet they do (...)
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  30. Memento mori as Repetition of Finitude: Death beyond Heidegger and Levinas.Nicolae Turcan - 2021 - Diakrisis Yearbook of Theology and Philosophy 4:29-37.
    Exemplified especially by Heidegger and Levinas, the phenomenology of death expresses first, the impossibility of the death experience, second, the authenticity of Dasein starting from the horizon opened by the possibility of death, and third, the relevance of the death of the other to the discovery of one’s own death. This article tries to take a step further, showing the link between the authenticity of Dasein and the desire for immortality manifested in this authenticity. By overturning Heidegger’s theses and by (...)
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  31. (1 other version)The Threat of Solipsism: Wittgenstein and Cavell on Meaning, Skepticism, and Finitude Jonadas Techio, De Gruyter 2021. [REVIEW]Guido Tana - 2023 - History of Philosophy & Logical Analysis 26 (1):160-169.
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  32. OS DIREITOS HUMANOS EM CRISE NA ERA DO SUBJETIVISMO: FINITUDE E REMINISCÊNCIA COMO SOLUÇÃO NOMINALISTA AO PROBLEMA DOS UNIVERSAIS.Sandro Alex de Souza Simões & Bráulio Marques Rodrigues - 2017 - Quaestio Iuris 10 (3):1296-1315.
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  33. Anne O’Byrne. Natality and Finitude[REVIEW]Pascal Massie - 2012 - philoSOPHIA: A Journal of Continental Feminism 2 (1):105-108.
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  34. Recepción de la física de Aristóteles por Tomás de Aquino: Finitud, necesidad, vacío, unicidad del mundo y eternidad del universo.Ana Maria C. Minecan - 2015 - Dissertation, Universidad Complutense de Madrid
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  35. Heidegger’s way to poetic dwelling via Being and Time.Onur Karamercan - 2021 - HORIZON. Studies in Phenomenology 1 (10):268-285.
    Although Heidegger’s explicit account of “poetic dwelling” belongs to his later philosophy, there are important indications that he was already engaging with the core matter of the notion in his early thought. Contrary to the idea that in Being and Time, “dwelling” amounts to mere practical coping with the environment, we would like to demonstrate that the notion is already a poetic issue in his early thought, as it requires the appropriation of our relation to the world via an authentic (...)
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  36. After Kant, Sellars, and Meillassoux: Back to Empirical Realism?James O'Shea - 2017 - In Fabio Gironi (ed.), Analytic and Continental Kantianism: The Legacy of Kant in Sellars and Meillassoux. New York: Routledge. pp. 21-40.
    ABSTRACT: I examine how Meillassoux’s conception of correlationism in After Finitude, as I understand it, relates firstly to Kant’s transcendental idealist philosophy, and secondly to the analytic Kantianism of Wilfrid Sellars. I argue that central to the views of both Kant and Sellars is what might be called, with an ambivalent nod to Meillassoux, an objective correlationism. What emerges in the end as the recommended upshot of these analyses is a naturalistic Kantianism that takes the form of an empirical (...)
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  37. Finite minds and their representations in Leibniz and Kant.Anja Jauernig - 2019 - Internationales Jahrbuch des Deutschen Idealismus / International Yearbook of German Idealism 14:47-80.
    This essay examines some of the ways in which the assumption of the essential finitude of the human mind, in contrast to the infinitude of God’s mind, bears on Leibniz’s and Kant’s accounts of our representational capacities. This examination reveals several underappreciated similarities between their views, but also some notable differences that help us pinpoint where and in what ways Kant departs from his celebrated predecessor. The fruits of this examination are a better understanding of Kant’s conception of the (...)
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  38. An Orthodox Christian Perspective on Death and its Anthropological Implications.Valentina-Andrada Minea - 2023 - Tribune 5 (1-2):43-48.
    The primary objective of this article is to facilitate individuals who are experiencing distress to develop a more positive perspective on the concept of death. This perception can potentially assist them in coping with the emotional and psychological challenges associated with this inevitable phenomenon. It is worth noting that within the context of Orthodox Christian tradition, death is regarded as a ceremonial event characterised by a state graceful happiness. In order to comprehend this concept, it is necessary to commence by (...)
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  39. Reflexões sobre o acontecimento apropriador (Ereignis).Oswaldo Giacóia Júnior - 2022 - Natureza Humana Revista Interncional de Filosofia E Psicanálise 24 (1):1-12.
    The main aim of this article consists in an interpretation of the concept of Ereignis (Event) in the work of Martin Heidegger, explaining central aspects of the modification produced in the development of this work by the movement known as Kehre (turn-around), which implies the transition from the fundamental ontology or analytics of the finitude for the thought of the truth of Being.
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  40. The Contortions and Convolutions of the “Speculative Turn”.Thomas Sutherland - 2021 - Diacritics 49 (1):108-126.
    Focusing principally on the once-feted philosophical movement of object-oriented ontology (OOO), this article examines the ways in which this movement fits into a broader “speculative turn,” which seeks to reverse the purportedly wrongheaded emphasis of post-Kantian critical philosophy upon the finitude of the subject and to once again unleash the fecund potentialities of speculative thought. Identifying several incongruities and tensions that traverse this project, it is argued that OOO exemplifies the difficulties faced when attempting to articulate a decidedly pre-critical (...)
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  41. Rorty and Literature.Serge Grigoriev - 2020 - In Alan R. Malachowski (ed.), A companion to Rorty. Hoboken: Wiley. pp. 411–426.
    This chapter addresses the relationship between Rorty's pragmatist philosophy and his view of literature and literary writing. It begins by examining the relationship between philosophy and literature, construed by Rorty in terms of the opposition between “normal,” professionalized, argument‐centered philosophical discourse and the kind of cultural criticism which emphasizes human finitude and contingency, seeking through the use of irony and literary inventiveness to transform our prevalent visions of what it means to be human. This humanist side of Rorty's argument (...)
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  42. Jean-Luc Nancy’de Sosyo-Ontoloji ve Tekil-Çoğul Varlık Kavramı.Atilla Akalın - 2021 - Beytulhikme An International Journal of Philosophy 11 (3): 1273-1288.
    Jean-Luc Nancy takes the concept of "essence" in order to indicate its drawbacks on the singularity of being. The concept of essence is not a universal and necessary origin, but contingent and historical meanings for Nancy. This historicity in meaning leads Nancy to question the concept of the individual and the rules of the social/public sphere allocated through individuality. Nancy's argument on the ontological environment of finite beings aims to highlight those beings are mixed singular, not belonging to a universal (...)
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  43. Of Life that Resists.Basil Vassilicos - 2015 - Philosophy Today 59 (2):207-225.
    For Michel Henry, the Cartesian notion of “videre videor” (“I seem to see”) provides the clearest schema of the type of self-affection in which life is experienced, and through which one can provide a properly phenomenological conception of life. It is above all in Henry’s exemplification of the ‘videor’ in terms of affective experience (in undergoing a passion, feeling pain) that one is able to pin down his two principle arguments concerning the nature of this self-affection. The one, regarding the (...)
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  44. By Way of Obstacles.Emmanuel Falque - 2022 - Eugene, OR: Cascade Books. Edited by Sarah Horton & Cyril O'Regan.
    In By Way of Obstacles, Emmanuel Falque revisits the major themes of his work--finitude, the body, and the call for philosophers and theologians to "cross the Rubicon" by entering into dialogue--in light of objections that have been offered. In so doing, he offers a pathway through a work that will offer valuable insights both to newcomers to his thought and to those who are already familiar with it. For it is only after one has carved out one's pathway that (...)
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  45. Sartre’s Godless Theology: Dualist Monism and Its Temporal Dimensions.Renxiang Liu - 2019 - Open Theology 5 (1):182-197.
    My task in this paper is to study Sartre’s ontology as a godless theology. The urgency of defending freedom and responsibility in the face of determinism called for an overarching first principle, a role that God used to play. I first show why such a principle is important and how Sartre filled the void that God had left with a solipsist consciousness. Then I characterize Sartre’s ontology of this consciousness as a “dualist monism”, explaining how it supports his radical conception (...)
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  46. Does Death Give Meaning to Life?Brooke Alan Trisel - 2015 - Journal of Philosophy of Life 5 (2):62-81.
    Some people claim that death makes our lives meaningless. Bernard Williams and Viktor Frankl have made the opposite claim that death gives meaning to life. Although there has been much scrutiny of the former claim, the latter claim has received very little attention. In this paper, I will explore whether and how death gives meaning to our lives. As I will argue, there is not sufficient support for the strong claim that death is necessary for one's life to be meaningful. (...)
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  47. To Break All Finite Spheres: Bliss, the Absolute I, and the End of the World in Schelling's 1795 Metaphysics.Kirill Chepurin - 2020 - Kabiri: The Official Journal of the North American Schelling Society 2:39-66.
    "The ultimate end goal of the finite I and the not-I, i.e., the end goal of the world," writes Schelling in Of the I as the Principle of Philosophy (1795), "is its annihilation as a world, i.e., as the exemplification of finitude." In this paper, I explicate this statement and its theoretical stakes through a comprehensive re-reading of Schelling's 1795 writings: Of the I and Philosophical Letters on Dogmatism and Criticism, written later in the same year, in relation to (...)
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  48. Ein Gespräch über... das Wissen um die Endlichkeit.Godehard Brüntrup - 2010 - In Michael Bordt (ed.), Was uns wichtig ist - oder warum die Wahrheit zählt. pp. 79-92.
    A dialogue on human finitude and its philosophical implications.
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  49. Error as the Natural End for any Technologies.Laszlo Ropolyi - 2022 - In Rozália Klára Bakó & Gizela Horvath (eds.), ARGUMENTOR 7. Error. Proceedings of the Seventh Argumentor Conference held in Oradea/Nagyvárad, Romania, 16–17 September 2022. Oradea (Nagyvárad) and Debrecen: Partium Press and Debrecen University Press. pp. 27-35.
    Technology is a specific form of human agency that yields to (an imperfect) realization of human control over a technological situation-that is, a situation not governed to an end by natural constraints but by specific human aims. In this view, technology can be considered the only way of producing artificial beings. However, all technology is finite by nature, which means that sooner or later, all technology will fail, break down, and go wrong. The fate of all technologies and artificial beings (...)
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  50.  56
    ‘The Hidden Present’: Time and Eschatology in Jean-Yves Lacoste.Nicolae Turcan - 2024 - Religions 15 (9):1067.
    This article explores the phenomenology of time and eschatology in the thought of Jean-Yves Lacoste, including his recent book on the philosophy of history. Lacoste’s idea of “the hidden present” is examined within the context of his broader theological and philosophical framework, with a particular focus on the way it addresses the intersection of temporality and eternity. Human temporality is characterized by finitude and death, which are interpreted both philosophically—under the influence of Heidegger’s philosophy—and theologically. Using Husserlian and Heideggerian (...)
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