Log in

Relevant bibliographies by topics / Heidegger's phenomenology of boredom / Journal articles

Journal articles on the topic 'Heidegger's phenomenology of boredom'

To see the other types of publications on this topic, follow the link: Heidegger's phenomenology of boredom.

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Heidegger's phenomenology of boredom.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.

1

Sodeika, Tomas. "Martin Heidegger’s Phenomenology of Boredom and Zen Practice." Dialogue and Universalism 30, no. 3 (2020): 205–24. http://dx.doi.org/10.5840/du202030343.

Full text

Abstract:

In this article, Martin Heidegger’s phenomenology of boredom is compared with some aspects of Zen practice. Heidegger is primarily interested in boredom as a “fundamental mood,” which takes us beyond the opposition of the subject and object. Thus, boredom reveals the existence more initially than those forms of cognition that are the basis of classical philosophy and special sciences. As an essential feature of the experience of boredom, Heidegger singles out that being in this state we feel that our attention is held by something in which we find nothing but emptiness. In the article, this emptiness is compared with the Buddhist concept of shunyata, and various forms of experiencing boredom are paralleled with the different types of concentration achieved in Zen practice (samadhi). Besides, the question is discussed how the Buddhist perception of emptiness corresponds to Heidegger’s “openness.”

APA, Harvard, Vancouver, ISO, and other styles

2

Stafford, Sue P., and Wanda Torres Gregory. "Heidegger's phenomenology of boredom, and the scientific investigation of conscious experience." Phenomenology and the Cognitive Sciences 5, no. 2 (June 22, 2006): 155–69. http://dx.doi.org/10.1007/s11097-005-9007-6.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

FEIJOO, Ana Maria Lopez Calvo De, and Paulo Victor Rodrigues Da COSTA. "Daseinsanálise e a Tonalidade Afetiva do Tédio: Diálogos entre Psicologia e Filosofia." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 3 (2020): 317–28. http://dx.doi.org/10.18065/2020v26n3.7.

Full text

Abstract:

The aim of this article is to think, especially from the phenomenological-hermeneutic perspective, the relationship between the attunement of boredom and the daseinsanalysis. Such a thought arises explicitly with the German philosopher Martin Heidegger, making essential the relation between phenomenology and hermeneutics. From this, the possibility of a repositioning of understanding in relation to boredom arises: a solipsist interpretation is avoided and appears an historical interpretation of certain existential disorders that in the contemporary world need renewed interpretations. Philosophy emerges as a fundamental element of the dialogue in this new understanding of the phenomenon of boredom, unfortunately not yet thematized by the main authors of Daseinsanalysis.

APA, Harvard, Vancouver, ISO, and other styles

4

Paley, John. "Meaning, lived experience, empathy and boredom: Max van Manen on phenomenology and Heidegger." Nursing Philosophy 19, no. 3 (April 11, 2018): e12211. http://dx.doi.org/10.1111/nup.12211.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

van Manen, Max. "Phenomenology in Its Original Sense." Qualitative Health Research 27, no. 6 (April 2, 2017): 810–25. http://dx.doi.org/10.1177/1049732317699381.

Full text

Abstract:

In this article, I try to think through the question, “What distinguishes phenomenology in its original sense?” My intent is to focus on the project and methodology of phenomenology in a manner that is not overly technical and that may help others to further elaborate on or question the singular features that make phenomenology into a unique qualitative form of inquiry. I pay special attention to the notion of “lived” in the phenomenological term “lived experience” to demonstrate its critical role and significance for understanding phenomenological reflection, meaning, analysis, and insights. I also attend to the kind of experiential material that is needed to focus on a genuine phenomenological question that should guide any specific research project. Heidegger, van den Berg, and Marion provide some poignant exemplars of the use of narrative “examples” in phenomenological explorations of the phenomena of “boredom,” “conversation,” and “the meaningful look in eye-contact.” Only what is given or what gives itself in lived experience (or conscious awareness) are proper phenomenological “data” or “givens,” but these givens are not to be confused with data material that can be coded, sorted, abstracted, and accordingly analyzed in some “systematic” manner. The latter approach to experiential research may be appropriate and worthwhile for various types of qualitative inquiry but not for phenomenology in its original sense. Finally, I use the mythical figure of Kairos to show that the famous phenomenological couplet of the epoché-reduction aims for phenomenological insights that require experiential analysis and attentive (but serendipitous) methodical inquiry practices.

APA, Harvard, Vancouver, ISO, and other styles

6

Gordon, Rivca. "Questioning Martin Heidegger's Thinking on Boredom." Philosophical Inquiry 25, no. 1 (2003): 125–34. http://dx.doi.org/10.5840/philinquiry2003251/210.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Garza, Gilbert. "A clarification of Heidegger's phenomenology." American Psychologist 61, no. 3 (2006): 255–56. http://dx.doi.org/10.1037/0003-066x.61.3.255.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Gorner, Paul. "Heidegger's Phenomenology as Transcendental Philosophy." International Journal of Philosophical Studies 10, no. 1 (January 2002): 17–33. http://dx.doi.org/10.1080/09672550110103109.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

Kovacs, George. "Heidegger's Way to Hermeneutic Phenomenology." Research in Phenomenology 19, no. 1 (1989): 304–11. http://dx.doi.org/10.1163/156916489x00182.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Quaranta, Chiara. "A Cinema of Boredom: Heidegger, Cinematic Time and Spectatorship." Film-Philosophy 24, no. 1 (February 2020): 1–21. http://dx.doi.org/10.3366/film.2020.0126.

Full text

Abstract:

Boredom, in cinema as well as in our everyday experience, is usually associated with a generalised loss of meaning or interest. Accordingly, boredom is often perceived as that which ought to be avoided. In Martin Heidegger's philosophical inquiry, however, boredom is posited as one of the fundamental existential dispositions that provide access to the possibility of philosophising. My contention is that boredom can be a tool for understanding spectatorship in cinema and, in contrast to the ordinary perception of boredom as something to escape, it can be a stimulus for reflecting on the images before us. To this end, I focus on Heidegger's tripartition of boredom – “becoming bored by something,” “being bored with something,” and “profound boredom” – and the ways in which these forms can be significant to cinema. I then consider boredom's potential for film spectatorship, differentiating between mainstream entertainment cinema as a means to evading boredom and less immersive forms of cinema which allow for boredom to remain present. On the one hand, “profound boredom” disrupts the potentially alienated relationship between spectators and spectacle-images by opening up a time which becomes long – something which Isidore Isou's On Venom and Eternity (Traité de Bave et d'Éternité, 1951) and, less manifestly, Michelangelo Antonioni's L'Eclisse (1962) and Ingmar Bergman's Cries and Whispers (Viskningar och rop, 1972) deliberately arouse. Thus, profound boredom can be a tool to criticise the spectacularised image in the cinema, promoting a pensive spectatorship. On the other hand, the escapism endorsed by mainstream narrative cinema can dialectically reveal the contemporary anxiety of horror vacui, therefore turning boredom into a means for investigating our relationship with time and the image. This article ultimately argues that boredom – that from which we daily try to shy away – has the potential to un-conceal the ways we understand and interact with moving images in the world we currently inhabit.

APA, Harvard, Vancouver, ISO, and other styles

11

Gere, Charlie. "The Loss of Boredom and the End of the Human." CounterText 1, no. 3 (December 2015): 289–303. http://dx.doi.org/10.3366/count.2015.0024.

Full text

Abstract:

This paper looks at the role of boredom as central to the emergence of the human, and at its disappearance in our hypermediated culture. It does so through the works of Giorgio Agamben, in particular his discussions of the apparatus and of Stimmung, mood; his engagement with Heidegger's notion of boredom as Stimmung; and Agamben's radical reading of Aristotle's understanding of potentiality. Finally through a consideration of the relation between Agamben and John Cage and other avant-garde artists working with the idea of boredom, this paper examines the role of art in allowing boredom to reveal the fundamental inoperativity of the human, something that the culture of contemporary distraction and hypermediation disavows.

APA, Harvard, Vancouver, ISO, and other styles

12

Schufreider, Gregory. "Heidegger's Contribution to a Phenomenology of Culture." Journal of the British Society for Phenomenology 17, no. 2 (January 1986): 166–85. http://dx.doi.org/10.1080/00071773.1986.11007760.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Scult, Allen. "The Hermeneutics of Heidegger's Speech: A Rhetorical Phenomenology." Journal of the British Society for Phenomenology 29, no. 2 (May 1998): 162–73. http://dx.doi.org/10.1080/00071773.1998.11665443.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Stanciu, Ovidiu. "Subjectivité et projet. La critique patočkienne du concept heideggérien de "projet de possibilités"." Labyrinth 19, no. 1 (November 5, 2017): 63. http://dx.doi.org/10.25180/lj.v19i1.71.

Full text

Abstract:

Subjectivity and Project. Patočka's critique of Heidegger's concept "project of possibilities" The purpose of this article is to lay out the way the main aspects of Patočka's critical reading of Heidegger's fundamental ontology. More precisely, I intend to restate the central arguments Patočka raised against Heidegger's characterization of "understanding" (Verstehen) as a "project". In the first part, I will single out Patočka's project of an "asubjective phenomenology" by distinguishing it from another asubjective project (that of Aristotle) and from the subjective phenomenology. In the second part, I will examine some central theses Heidegger puts forth in §31 of Being and Time in order to show the inescapable difficulties they bring about. In the final part, I will describe the tenets around which Patočka's critical reading of Heidegger revolves. I will explore the two directions of this critique that correspond to the double orientation of asubjective phenomenology: a) on the one hand, the priority of the phenomenal field with regard to any subjective sense-bestowal; b) the importance of the phenomenon of corporeity for an accurate apprehension of subjectivity.

APA, Harvard, Vancouver, ISO, and other styles

15

Marsh,, Charles R. "The Question of God in Heidegger's Phenomenology. George Kovacs." Journal of Religion 73, no. 1 (January 1993): 112–13. http://dx.doi.org/10.1086/489081.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

De Monticelli, Roberta, and Andrei Simionescu-Panait. "Sour Fruits on the Trail: Renewing Phenomenological Practice." Europe’s Journal of Psychology 11, no. 3 (August 20, 2015): 379–94. http://dx.doi.org/10.5964/ejop.v11i3.1035.

Full text

Abstract:

This summer, Europe’s Journal of Psychology hosts a fruitful discussion about phenomenology, its method, the possibilities of application in today's context and its current troubled waters stemming from recent historical-ideological debates. Prof. Roberta De Monticelli offers lush and informative answers to provocative issues like overdriving the epoché, Heidegger's dark undertones, the relation between pedagogy and authorship in phenomenology and the idea of filtering politics through Husserlian phenomenology.

APA, Harvard, Vancouver, ISO, and other styles

17

SILVA FILHO, Francisco Bento da, and Symone Fernandes de MELO. "À Sombra de um Diálogo: Heidegger e a Poética de Augusto dos Anjos." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 1 (2020): 90–97. http://dx.doi.org/10.18065/rag.2020v26n1.8.

Full text

Abstract:

This article seeks to promote a meeting between Heidegger's philosophical thinking and the poetics of Augusto dos Anjos. Heidegger's thinking, at a time called turning, departs from the terminology of phenomenology and hermeneutics. The proposition of the philosopher, henceforth, begins to turn to language and to be called the topology of being. Therefore, the work of art, with special emphasis on poetry, is the source from which the unveiling and the revelation of world and earth, in the Heideggerian terms, spring forth. Based on this understanding, a study was made of Heidegger's contributions to existential phenomenology, with emphasis on the second moment of his production or path. From then on, it appeared necessary to tangentiate the singularity of Augustus of the Angels, expressed in his history and his poetics, in dialogue with Heidegger's philosophical thought. Augustus of the Angels rescues the world in its pure state and language as a possibility of meaning. In a convergent direction, Heidegger walks toward the unveiling of the Being, which occurs in the face of the anguish of existence and the extreme possibility of non-being, in the face of its being-to-death condition. The dialogue between the philosopher and the poet was thought provoking and fruitful.

APA, Harvard, Vancouver, ISO, and other styles

18

de Beistegui, Miguel. "‘Boredom: Between Existence and History’: On Heidegger's PivotalThe Fundamental Concepts of Metaphysics." Journal of the British Society for Phenomenology 31, no. 2 (January 2000): 145–58. http://dx.doi.org/10.1080/00071773.2000.11007291.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Schalow, Frank. "The Question of God in Heidegger's Phenomenology, by George Kovacs." Journal of the British Society for Phenomenology 23, no. 2 (January 1992): 184–86. http://dx.doi.org/10.1080/00071773.1992.11006987.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

Mackey, Sandra. "Phenomenological nursing research: methodological insights derived from Heidegger's interpretive phenomenology." International Journal of Nursing Studies 42, no. 2 (February 2005): 179–86. http://dx.doi.org/10.1016/j.ijnurstu.2004.06.011.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Fehér, István M. "Religion, Theology, and Philosophy on the Way to Being and Time: Heidegger, the Hermeneutical, the Factical, and the Historical with Respect to Dilthey and Early Christianity." Research in Phenomenology 39, no. 1 (2009): 99–131. http://dx.doi.org/10.1163/156916408x389659.

Full text

Abstract:

AbstractMy aim in the present paper is to show the significance of Heidegger's phenomenology of religion as an important step on his way to his magnum opus. First, I wish to exhibit traits characteristic of Heidegger's path of thinking in terms of his confrontation with phenomenology, historicism, hermeneutics, and Lebensphilosophie. I will then argue, in a second step, that it was with an eye to, and drawing upon, his previous understanding of religion and religious life, as well as of the relation between faith and theology, that Heidegger was to conceive of philosophy and its relation to human existence in Being and Time. Both theology and philosophy offer a conceptual elaboration of something previously enacted or lived (a sort of having-been) and, in doing so, are at the same time meant to refer back to and reinforce what they grow out of—faith or factical life.

APA, Harvard, Vancouver, ISO, and other styles

22

Cottee, Simon. "Fear, Boredom, and Joy: Sebastian Junger's Piercing Phenomenology of War." Studies in Conflict & Terrorism 34, no. 5 (April 20, 2011): 439–59. http://dx.doi.org/10.1080/1057610x.2011.561473.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Perovic, Milenko. "Modern notion of time notion of history: About the basis of Heideggers' discussion with Hegel." Zbornik Matice srpske za drustvene nauke, no. 114-115 (2003): 7–20. http://dx.doi.org/10.2298/zmsdn0315007p.

Full text

Abstract:

In the text, the author analyses Heidegger's critique of Hegel's notions of time and history, reaching the conclusion that the weak points of that critique are contained in the fact that it did not take into account Hegel's idea of the phenomenology of time.

APA, Harvard, Vancouver, ISO, and other styles

24

Noppen, Pierre-François. "L'indication formelle: Heidegger et le discours de la phénoménologie." Dialogue 42, no. 3 (2003): 499–530. http://dx.doi.org/10.1017/s0012217300004777.

Full text

Abstract:

AbstractThroughout the 1920s Heidegger's answer to the question of how to conceive of the phenomenon as a phenomenon has been the “formal indication,” that is a non-subsuming, non-generalizing type of discourse. Through a detailed interpretation of the sporadic explanations he gives on the matter, I try to point out some of the inconsistencies in his conception, and then work them out. I try to show in particular how Heidegger's emphasis on the method of phenomenology, which expresses his unrelenting desire to let the phenomenon be seen in itself, led him to overlook the essential role of language in phenomenological analysis.

APA, Harvard, Vancouver, ISO, and other styles

25

McKenzie, Jonathan. "Governing Moods: Anxiety, Boredom, and the Ontological Overcoming of Politics in Heidegger." Canadian Journal of Political Science 41, no. 3 (September 2008): 569–85. http://dx.doi.org/10.1017/s0008423908080803.

Full text

Abstract:

Abstract. Much recent scholarship explores the consequences of Heidegger's transformation of philosophic thinking for our understanding of political theory at the edge of modernity. In a response to recent readings, this essay argues that the contemporary literature on Heidegger fails to account for two fundamental concerns: the ontic/ontological distinction and the importance of moods, particularly anxiety and boredom. Utilizing these moods, this essay explores the ways in which Heidegger's thought escapes politics through a privileging of the ontological, or object-less, experience, relying on a reclusive reflection as the way to authenticity. Instead of fostering a strong community or strong liberal sense of self, Heidegger leaves us with the nothingness of anxiety and the emptiness of boredom as our alternatives. By transcending the ontic in favor of the ontological, Heidegger divorces himself from politics in the everyday sense and posits an existential response to political theory that is unable to foster authentic collective life.Résumé. Une part importante de la littérature récente explore les conséquences de la transformation de la pensée philosophique amenée par Heidegger et ses effets sur notre compréhension de la théorie politique à l'aube de l'ère moderne. En réponse à de récentes lectures, cet essai relève deux manquements fondamentaux dans la littérature contemporaine sur Heidegger. Le premier concerne la distinction entre l'ontique et l'ontologique et le deuxième a trait à l'importance des humeurs, plus particulièrement l'anxiété et l'ennui. En explorant ces humeurs, cet essai dévoile les manières dont la pensée de Heidegger échappe à la politique en privilégiant l'expérience ontologique ou immatérielle et en se fondant sur la réflexion recluse, voie qui mène à l'authenticité. Au lieu de favoriser une communauté forte ou un sens profond et libéral de soi, Heidegger nous laisse comme options de rechange le néant de l'anxiété et le vide de l'ennui. En transcendant l'ontique en faveur de l'ontologique, Heidegger se sépare de la politique au sens premier du terme pour donner une réponse existentielle à une théorie politique incapable de forger une vie collective authentique.

APA, Harvard, Vancouver, ISO, and other styles

26

Lomas, Tim. "A meditation on boredom: re-appraising its value through introspective phenomenology." Qualitative Research in Psychology 14, no. 1 (June 28, 2016): 1–22. http://dx.doi.org/10.1080/14780887.2016.1205695.

Full text

APA, Harvard, Vancouver, ISO, and other styles

27

Gorgone, Sandro. "Vom kairós zum Ereignis: Martin Heideggers Auseinandersetzung mit dem Urchristentum." Zeitschrift für Religions- und Geistesgeschichte 62, no. 4 (2010): 367–83. http://dx.doi.org/10.1163/157007310793352160.

Full text

Abstract:

AbstractThe Greek term kairós signifies on the one hand an opportune moment and time for decision-making and on the other hand the unpredictable yet expected moment of Christ's return on the Judgment Day according to Paul. The goal of this essay is to establish the connection between kairós and Heidegger's central concept of ,,Ereignis", which he developed in his later years. The Freiburg lectures on the phenomenology of religious life from the early 1920s and the posthumously published works from the 1930s and 1940s will serve to illustrate how the tradition of the Greek and Christian kairós influenced Heidegger's development of the idea of possibly overcoming the chronometric and metaphysical understanding of time as ,,Jetztzeit". He was thus able to deny the ontological privilege of present and presence. The role of Paul is decisive for Heidegger's thinking: the factual experience of the first Christian communities has not only had an external influence on the ,,Daseinsanalytik"; it has also influenced the entire development of ,,Seinsgeschichte" and has had a significant impact on Heidegger's last attempt to define ,,Seinsgeschichte" itself through the ,,Ereignis" beyond any ontological perspective.

APA, Harvard, Vancouver, ISO, and other styles

28

Øverenget, Einar. "The Presence of Husserl's Theory of Wholes and Parts in Heidegger's Phenomenology." Research in Phenomenology 26, no. 1 (1996): 171–97. http://dx.doi.org/10.1163/156916496x00094.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Bergo, Bettina. "Ontology, Transcendence, and Immanence in Emmanuel Levinas' Philosophy." Research in Phenomenology 35, no. 1 (2005): 141–80. http://dx.doi.org/10.1163/1569164054905474.

Full text

Abstract:

AbstractThis essay studies the unfolding of Levinas' concept of transcendence from 1935 to his 1984 talk entitled "Transcendence and Intelligibility." I discuss how Levinas frames transcendence in light of enjoyment, shame, and nausea in his youthful project of a counter-ontology to Heidegger's Being and Time. In Levinas' essay, transcendence is the human urge to get out of being. I show the ways in which Levinas' early ontology is conditioned by historical circumstances, but I argue that its primary aim is formal and phenomenological; it adumbrates formal structures of human existence. Levinas' 1940s ontology accentuates the dualism in being, between what amount to a light and a dark principle. This shift in emphasis ushers in a new focus for transcendence, which is now both sensuous and temporal, thanks to the promise of fecundity. Totality and Infinity (1961) pursues a similar onto-logic, while shifting the locus of transcendence to a non-sexuate other. The final great work, Otherwise than Being or beyond Essence (1974) offers a hermeneutic phenomenology of transcendence-in-immanence. It rethinks Husserl's focus on the transcendence of intentionality and its condition of possibility in the passive synthesis of complex temporality. If the 1974 strategy 'burrows beneath' the classical phenomenological syntheses, it also incorporates unsuspected influences from French psychology and phenomenology. This allows Levinas to develop a philosophical conception of transcendence that is neither Husserl's intentionality nor Heidegger's temporal ecstases, in what amounts to an original contribution to a phenomenology both hermeneutic and descriptive.

APA, Harvard, Vancouver, ISO, and other styles

30

Strohmayer, Ulf. "The Event of Space: Geographic Allusions in the Phenomenological Tradition." Environment and Planning D: Society and Space 16, no. 1 (February 1998): 105–21. http://dx.doi.org/10.1068/d160105.

Full text

Abstract:

In this essay I analyse the role of space in key texts belonging to the tradition of phenomenology. Starting from the assumption that phenomenology is uniquely positioned to answer the epistemological challenges posed by today's theoretical discourses, works by Husserl, Heidegger, and Gadamer are examined in light of their respective treatments of space. I assert that much of what passes as phenomenological knowledge is constructed around an unfounded idealisation of the written text and the spatial stability it embodies. In the subsequent development of a spatially open alternative I draw on Heidegger's elaboration of the ‘event’ and attempt to place such thinking within contemporary debates in the human sciences.

APA, Harvard, Vancouver, ISO, and other styles

31

Anuchina, Vlada. "Problematization and modification of phenomenological concept of experience in Martin Heidegger`s fundamental ontology." Filosofska dumka (Philosophical Thought) -, no. 3 (September 7, 2021): 138–48. http://dx.doi.org/10.15407/fd2021.03.138.

Full text

Abstract:

The aim of the paper is to justify the view of Martin Heidegger’s concept of Dasein as a recon- ceptualization and modification of Edmund Husserl’s concept of experience (Erfahrung). The subject of analysis is Heidegger's concept “Dasein”, which is one of the most problematic concepts of the entire Heidegger's legacy due to ambiguity of its meaning and the resulting variability of possible interpretations. Specific attention is paid to examining the ontological reading of Heidegger's philosophy as opposed to both existentialist and anthropological ones; the author also textually argues for its legitimacy. Author textually proves that Dasein indeed is a modification of Husserl`s concept of experience. Moreover, she claims that not only the concept of Dasein but fundamental ontology itself may be seen to some extent as an original modification of Husserl’s phenomenology. For not only one of the key phenomenological concepts gets modified, but also its method of exploration and some crucial topics (e. g. the temporality of consciousness) get modified and incorporated in Heidegger’s fundamental ontology project.

APA, Harvard, Vancouver, ISO, and other styles

32

Baltar, Ernesto. "La nada, el tedio y la técnica: Reflexiones de Heidegger sobre el nihilismo." Differenz, no. 6 (2020): 11–30. http://dx.doi.org/10.12795/differenz.2020.i06.01.

Full text

Abstract:

En este artículo nos proponemos analizar la múltiple y ambivalente relación entre los conceptos de la nada, el tedio y la técnica en el pensamiento de Martin Heidegger. Tanto la pregunta por la nada, que va más allá del ente en su totalidad, como la pregunta por la técnica, que es una forma de acceso al ser, son cuestiones fundamentales para Heidegger que hay que plantear para hacer viable de nuevo la pregunta por el ser. La analítica existencial del tedio, que facilita el acceso al fundamento de la existencia, demarca un ámbito común donde pueden "engranar" los tres conceptos.

APA, Harvard, Vancouver, ISO, and other styles

33

GERTZ, NOLEN. "On the Possibility of a Phenomenology of Light." PhaenEx 5, no. 1 (May 17, 2010): 41. http://dx.doi.org/10.22329/p.v5i1.2852.

Full text

Abstract:

The phenomenological tradition has always had a peculiar preoccupation with light. This paper will attempt to determine how and why light appears as it does, and what this can tell us about the phenomenological understanding of light and its relevance. This will be carried out through a systematic analysis covering Husserl's study of light as "circumstance of apperception," Heidegger's interpretation of Plato's use of light as "symbol for the unsayable," and Levinas' interest in light as "rival to the 'there is'." This survey will allow us to see how light has been treated by phenomenology as a concept of central importance in the realms of perception, epistemology, and ontology. It is this multiform use that has allowed for the distinction between the concepts of "light" and "lighting" to become blurred, and has thus problematized any attempt at something like a phenomenology of light.

APA, Harvard, Vancouver, ISO, and other styles

34

Klein, Terrance W. "Book Review: Heidegger in America, A Companion to Heidegger's Phenomenology of Religious Life." Theological Studies 72, no. 4 (December 2011): 906–8. http://dx.doi.org/10.1177/004056391107200425.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Amorim, Thaís Vasconselos, Ívis Emília de Oliveira Souza, Anna Maria de Oliveira Salimena, Stela Maris de Mello Padoin, and Rita de Cássia de Jesus Melo. "Operationality of concepts in Heideggerian phenomenological investigation: epistemological reflection on Nursing." Revista Brasileira de Enfermagem 72, no. 1 (February 2019): 304–8. http://dx.doi.org/10.1590/0034-7167-2017-0941.

Full text

Abstract:

ABSTRACT Objective: To describe the investigative path of analysis and the operationality of concepts based on Martin Heidegger's theoretical and philosophical framework. Method: Theoretical reflection on the phenomenon of pregnancy in a woman with heart disease. Results: Stages of the investigative movement were evidenced based on the pre-reflection related to the object of study and to the search for the phenomenal meaning, using the existential and analytical Hermeneutics as the approach and resulting in the reach of the phenomenal totality. Conclusion: The worldview of the researcher, who considered the subjectivities of the person in a health or disease situation, favored the announcement of the referential by the object of study. Knowledge production in the light of Martin Heidegger's phenomenology unveiled phenomena lived and experienced in the Health and Nursing field, provided of epistemological rigor that demanded appropriation of concepts inherent to the existential analytics.

APA, Harvard, Vancouver, ISO, and other styles

36

Loht, Shawn. "C. McDonnell, Heidegger's Way Through Phenomenology to the Question of the Meaning of Being." Phenomenological Reviews 2 (2016): 32. http://dx.doi.org/10.19079/pr.2016.5.loh.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Prole, Dragan. "To understand time from the time?: The role of ′Marburg′ notion of time in Heidegger's confrontation with Hegel." Zbornik Matice srpske za drustvene nauke, no. 123 (2007): 51–70. http://dx.doi.org/10.2298/zmsdn0723051p.

Full text

Abstract:

This article discusses Heidegger's thesis that one cannot talk about Hegel's essential advancement from the inherited notion of time. Due to the ambivalent interpretation - according to which Hegel's notion of time was both not respected enough, but also vulgar; that from him one should not learn about temporality, but that his standpoint can still serve as a proper example of everyday time - Heidegger opted for the reciprocal historical-philosophical reflection with the goal to show the direct interdependence between Aristotle's and Hegel's understanding of time. The problematic assumption in that interpretation consists of Heidegger's emphasis on the constructive, and thus pronouncedly controversial link between history and spirit, which tries to deny the unique, historical movement of the spirit. Heidegger's diagnosis might not be problematic if his interpretation of Hegel's philosophy were not directed to a concrete perspective of thought, focused on the mechanism which in a way completes the spirit of the new-age ontology. Moreover, historical fulfillment of the epoch-making model of ontology is closely related to the dominance of the natural understanding of time which also reached its peak in Hegel. In other words, regardless of the issue about its foundedness, Heidegger's conviction that Hegel indicates a peak in the vulgar interpretation of time implies nothing else but the idea of the historical development of spirit. With misunderstandings which inevitably follow when the interpretation of natural time of finite beings is proclaimed to be a ?natural?, i.e. everyday and philosophically irrelevant attitude to time - one should recognize why Hegel's phenomenology of time is being fundamentally-ontologically deformed with Heidegger.

APA, Harvard, Vancouver, ISO, and other styles

38

Dika, Tarek R. "Finitude, Phenomenology, and Theology in Heidegger'sSein und Zeit." Harvard Theological Review 110, no. 4 (September 22, 2017): 475–93. http://dx.doi.org/10.1017/s0017816017000232.

Full text

Abstract:

Any purely phenomenological description of the human being as in some sense “finite” must avail itself of a concept of finitude that does not rely, implicitly or explicitly, on the concept of God. Theologically motivated descriptions, however, face no such dilemma; they can and, indeed, must avail themselves of some concept of the human creature as a finite being created in God's image (Gen 1:27 KJV). For there to be a meaningful difference between these two descriptions, the concept of finitude common to both must have a different sense in each. These are some of the methodological requirements Heidegger lays down inSein und Zeit§10: “The Delimitation [Abgrenzung] of Phenomenology from Anthropology, Psychology, and Biology.” Heidegger's strategy for distinguishing the analytic ofDasein, in which the concept of finitude (Endlichkeit) plays a foundational role, from what he refers to as “the anthropology of Christianity” consists in distinguishing between two concepts of finitude: (1) finitude as lack or imperfection, defined asens finitumrelative to God asens infinitum, and (2) an original concept of finitude, which, not being defined relative to God, is purely phenomenological and constitutes the horizon of any and all understanding of Being.

APA, Harvard, Vancouver, ISO, and other styles

39

Ortega, Mariana. "“New Mestizas,” “World'Travelers,” and “Dasein”: Phenomenology and the Multi-Voiced, Multi-Cultural Self." Hypatia 16, no. 3 (2001): 1–29. http://dx.doi.org/10.1111/j.1527-2001.2001.tb00922.x.

Full text

Abstract:

The aim of this essay is to carry out an analysis of the multi-voiced, multi-cultural self discussed by Latina feminists in light of a Heideggerian phenomenological account of persons or “Existential Analytic.” In so doing, it (a) points out similarities as well as differences between the Heideggerian description of the self and Latina feminists' phenomenological accounts of self, and (b) critically assesses María Lugones's important notion of “world-traveling.” In the end, the essay defends the view of a “multiplicitous” self which takes insights from Lugones's view of the self that “travels ‘worlds’” and from other Latina feminists' accounts of self as well as from Martin Heidegger's account of Dasein.

APA, Harvard, Vancouver, ISO, and other styles

40

Jorge, Maria Salete Bessa, Getúlio Vasconcelos Fiúza, and Maria Veraci Oliveira Queiroz. "Existential phenomenology as a possibility to understand pregnancy experiences in teenagers." Revista Latino-Americana de Enfermagem 14, no. 6 (December 2006): 907–14. http://dx.doi.org/10.1590/s0104-11692006000600012.

Full text

Abstract:

The research had as objective to comprehend the sense of pregnancy to the teenager pregnant trying to get the way of being and having be pregnant. It was done four in-deep interviews, using the core question: How do you feel being pregnant? The speeches and their meanings were analysed by the light of Heidegger's Phenomenology. In getting closer to the phenomena we get the way impersonal and not authentic of teenagers, the co-presence in relation to the boyfriend and family. They shown, still the dread by the child and by his health, worrying with the future that around the care, due they deem themselves not to have the ability to this, which causes the anguish and anxiety of daily life, in the new way of being. The comprehension of this phenomena is fundamental in the care to the teenager pregnant to a full and humanized action.

APA, Harvard, Vancouver, ISO, and other styles

41

Kelly, Therese, and Marcella Horrigan Kelly. "Living with ureteric stents: a phenomenological study." British Journal of Nursing 28, no. 9 (May 9, 2019): S29—S37. http://dx.doi.org/10.12968/bjon.2019.28.9.s29.

Full text

Abstract:

Background: patients with ureteric stents (JJ stents) have reported symptoms such as voiding dysfunction, incontinence, depression and sexual dysfunction, which have impacted on their quality of life, since the procedure was first described by Zimskind in 1967. Aim: the aim of this study was to enhance understanding of the lived experience of having a ureteric stent. Method: the research design used was hermeneutic interpretive phenomenology, underpinned by Heidegger's interpretive phenomenology. Findings: this phenomenological study found that ureteric stents have an impact on patients' quality of life. The five themes that emerged were: disruption to activities of daily life, burden on my physical body, burden on my mind, influence of time and influence of others. Conclusion: urological nurses can enhance the patient's experience of living with a ureteric stent by educating patients regarding stent symptoms and management, giving psychological support and advocating for the patient with adverse stent-related symptoms.

APA, Harvard, Vancouver, ISO, and other styles

42

Barbaras, Renaud. "Life and Perceptual Intentionality." Research in Phenomenology 33, no. 1 (2003): 157–66. http://dx.doi.org/10.1163/15691640360699654.

Full text

Abstract:

AbstractHusserl is the first philosopher who has managed to account for the specificity of perception, characterized as givenness by sketches (Abschattungen); but neither Husserl nor Merleau-Ponty have given a satisfying definition of the subject of perception. This article tries to show that the subject of perception must be conceived as living being and that, therefore, the phenomenology of perception must lead to a phenomenology of life. Here, life is approached from an existential point of view, that is to say, as a specific relationship to the world. However, life cannot be characterized from human existence in a privative way, as in Heidegger's philosophy: on the contrary, human existence, and particularly perception itself, must be understood from vital existence, and accordingly, an "additive" anthropology must replace the privative zoology. The hypothesis of this article is that it is by characterizing life as desire, we are able to account for perception as givenness by sketches.

APA, Harvard, Vancouver, ISO, and other styles

43

Reticena, Kesley de Oliveira, Margrid Beuter, and Catarina Aparecida Sales. "Life experiences of elderly with cancer pain: the existential comprehensive approach." Revista da Escola de Enfermagem da USP 49, no. 3 (June 2015): 417–23. http://dx.doi.org/10.1590/s0080-623420150000300009.

Full text

Abstract:

OBJECTIVE Understanding the experiences of elderly with cancer pain. METHOD Qualitative research based on Heidegger's phenomenology. 12 elderly cancer patients from a city in northwest Paraná were interviewed from November 2013 to February 2014. RESULTS Analysis performed by vague, median and interpretive understanding which resulted in two ontological themes: Cancer pain: unveiling the imprisonment and impositions experienced by the elderly, and Unveiling the anguish of living with cancer pain; it revealed not only how the elderly experience pain in their daily lives, but also how hard it is to live with its particularities. CONCLUSION Cancer pain has biopsychosocial repercussions for the elderly, generating changes in their existence in the world, requiring holistic and authentic care.

APA, Harvard, Vancouver, ISO, and other styles

44

Schuback, Marcia Sá Cavalcante. "Immensity and A-subjectivity." Research in Phenomenology 39, no. 3 (2009): 344–58. http://dx.doi.org/10.1163/008555509x12472022364046.

Full text

Abstract:

AbstractThe aim of the present article is to reflect upon comparative procedures at stake in the acknowledgment of differences, following some paths of Husserl's and Heidegger's views on “comparative examination” (vergleichende Betrachtung). Although using the same expression as Husserl, Heidegger presents in this concept, rather, a phenomenology of correspondence. The encounter with otherness is described as correspondence to the immensity of the event of the world in Dasein. From out of a “destruction” of comparative examinations, it becomes possible to seize the a-subjective and ek-static structure of Dasein and claim a corresponding way of encountering otherness. In this corresponding way, the Other appears first as non-otherness, beyond a dialectics of selfhood and otherness.

APA, Harvard, Vancouver, ISO, and other styles

45

Dincel, Betul Keray. "Metaphors on the Concepts of “Reading” and “Listening” Created by the Secondary School Students." Journal of Education and Learning 8, no. 1 (January 17, 2019): 238. http://dx.doi.org/10.5539/jel.v8n1p238.

Full text

Abstract:

This research aims to examine the metaphors on the concepts of reading and listening of the secondary school students and is based on phenomenology. 390 randomly selected secondary school students participated in this study in the 2016–2017 academic year in Turkey. The study includes all the grades (5, 6, 7, & 8th) at the secondary school level. “Reading is like ..................., because .....................”, “Listening is like ..............., because ..................” were the two sentences given to the students and they were asked to fill in the blanks. The data were analyzed by the content analysis. The students created 385 metaphors about the concept of reading and 329 metaphors about the concept of listening. Metaphors on the concept of reading were divided into 11 categories: A source of knowledge/learning, development, necessity, imagination, life, finding peace, sincerity, boredom/suffocation, eternity, guidance, enjoyment. Metaphors on the concept of listening were divided into 9 categories: A source of knowledge/learning, necessity, imagination, life, finding peace, communication, boredom, guidance, enjoyment. In this research, metaphors were used to reveal the thoughts of secondary school students on the concepts of reading and listening.

APA, Harvard, Vancouver, ISO, and other styles

46

Yakusha, Victoria. "JASON ALVIS'S INCONSPICUOUS PHENOMENOLOGY PROJECT IN THE CONTEXT OF RELIGIOUS EXPERIENCE." Sophia. Human and Religious Studies Bulletin 17, no. 1 (2021): 54–58. http://dx.doi.org/10.17721/sophia.2021.17.11.

Full text

Abstract:

We analyzed the work "The Inconspicuous God: Heidegger, French Phenomenology, and the Theological Turn", Jason W. Alvis, Indiana University Press, 2018, as well as reviews of it by Daniel Cox, Joerie Shrivers, Bernard Prusak. J. Alvis takes as a basis Heidegger's concept of eine phänomenologie des Unscheinbaren, which he tried to apply to the phenomenological study of religion and religious experience. Thus, synthesizing the concept of Martin Heidegger with the legacy of French philosophers, J. Alvis develops his own idea of inconspicuous phenomenology. The presented project by J. Alvis differs significantly from the context in which the analytical tradition today examines religious experience. Taking into account the novelty of the book, one can speak not only about the significant significance of this project in the continental philosophy of religion, but also about a new step in phenomenology, research on the developments of M. Heidegger and research on the concepts of religious experience. In the article, we analyzed how the approach of J. Alvis is connected with reduction, as well as with the era of entertainment, which the author so often mentions. Although J. Alvis himself does not mention the problem of God-forsakenness and secularized society, nevertheless his project can be successfully considered in the context of these problems of the 21st century. The work of J. Alvis that we have chosen, as well as the reviews of it, have not been translated into either Ukrainian or Russian, so this article can be perceived as an impetus for a dialogue between modern researchers of phenomenology and religious experience. Overcoming the stages of argumentation for his own project of imperceptible phenomenology, J. Alvis raises the ever-actual topic of dialectical perception and, in the end, calls for abandoning the outdated metaphysical dialectics. Quite a provocative thesis, but this is exactly how the researcher proposes to come up with a statement that the "phenomenology of religion" is not an oxymoron.

APA, Harvard, Vancouver, ISO, and other styles

47

Van Leeuwen, Anne. "An Examination of Irigaray's Commitment to Transcendental Phenomenology in The Forgetting of Air and The Way of Love." Hypatia 28, no. 3 (2013): 452–68. http://dx.doi.org/10.1111/j.1527-2001.2011.01257.x.

Full text

Abstract:

Although sexual difference is widely regarded as the concept that lies at the center of Luce Irigaray's thought, its meaning and significance is highly contested. This dissensus, however, attests to more than merely the existence of a recalcitrant conceptual ambiguity. That is, Irigaray's discussion of sexual difference remains fraught not because she leaves this concept undefined but because the centrality of sexual difference in fact marks a complex and unstable nexus of phenomena that shift throughout her work. Consequently, if Irigaray is indeed the preeminent thinker of sexual difference, this is not in virtue of her recurrent appeal to a monolithic, readily digestible concept but rather somehow despite the absence of precisely this gesture. In this paper, I will attempt to elucidate the peculiar preeminence of sexual difference in Irigaray's work by identifying her persistent, though largely unexamined, commitment to transcendental phenomenology. Indeed, I attempt to show that the complex of phenomena of sexual difference emerges in L'oubli de l'air and The Way of Love as a modulation of Heidegger's own revision of transcendental phenomenology. In this sense, the peculiar preeminence of sexual difference does not mark the centrality of a concept but Irigaray's amplification of this Heideggerian gesture.

APA, Harvard, Vancouver, ISO, and other styles

48

Rhym, John. "Towards a Phenomenology of Cinematic Mood: Boredom and the Affect of Time in Antonioni’s L’eclisse." New Literary History 43, no. 3 (2012): 477–501. http://dx.doi.org/10.1353/nlh.2012.0027.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

EVANGELISTA, Paulo. "A Fundamentação Metafísica da Psicologia Humanista à Luz da Fenomenologia Existencial." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 2 (2020): 208–19. http://dx.doi.org/10.18065/2020v26n2.8.

Full text

Abstract:

This article aims to indicate the metaphysical ontology underlying American Humanistic Psychology in order to correct a misunderstanding present in the published literature that the Third Force in Psychology in existential phenomenological. To do so, it rebuilds the historical context in which the Humanistic Psychology appears in the USA and the questions it tries to answer, emphasizing its position relative to scientific knowledge. Next, it shows the confusion between humanistic and existential-phenomenological psychologies in the scientific literature. The third step is to expose in Martin Heidegger's oeuvre, Being and Time, the requirements of existential phenomenology, in order to evaluate the Rogerian ontology according to them. Carl Roger's psychology is indicated as paradigmatic Third Force Psychology. It concludes that Humanistic Psychology is not existential phenomenological because it substantivizes human existence.

APA, Harvard, Vancouver, ISO, and other styles

50

Radenovic, Ljiljana. "Beyond universalism/social constructivism debate in the history of emotions: The case of acedia." Theoria, Beograd 62, no. 4 (2019): 5–15. http://dx.doi.org/10.2298/theo1904005r.

Full text

Abstract:

Peter Toohey (2011) argues that the feeling of acedia, initially described by the Desert Fathers, is a romanticized version of the simple boredom felt by ordinary people. For Toohey, acedia is not real, but manufactured, i.e. a socially constructed emotion, unlike regular boredom which is universally felt. This distinction indicates that Toohey sides with universalist approach to emotions, which helps him avoid relativism of social constructivism in the history of emotions. However, by claiming that acedia is manufactured emotion Toohey is in danger to negate the reality of an emotional experience that many individuals seemed to have had. The goal of this paper is to outline the way we can overcome the shortcomings of Toohey?s approach to acedia. For this purpose, I argue, along with Griffiths (1997), that all our emotions have their roots in both culture and biology. I also argue that a job of a historian of emotions is to engage in the phenomenology of emotions of our predecessors. <br><br><font color="red"><b> This article has been corrected. Link to the correction <u><a href="http://dx.doi.org/10.2298/THEO2003169E">10.2298/THEO2003169E</a><u></b></font>

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!