What Does Heidegger Mean by the Transcendence of Dasein?

Abstract

In this paper, I shall examine the evolution of Heidegger’s concept of ‘transcendence’ as it appears in Being and Time (1927), ‘On the Essence of Ground’ (1928) and related texts from the late 1920s in relation to his rethinking of subjectivity and intentionality. Heidegger defines Being as ‘transcendence’ in Being and Time and reinterprets intentionality in terms of the transcendence of Dasein. In the critical epistemological tradition of philosophy stemming from Kant, as in Husserl, transcendence and immanence are key notions (see Husserl, The Idea of Phenomenology, 1907, and Ideas I, 1913). Indeed, ‘transcendence in immanence’ is a leitmotif of Husserl’s phenomenology. Husserl discusses transcendence in some detail in Cartesian Meditations §11 in a manner that is not dissimilar to Heidegger. Heidegger is critical of Husserl’s understanding of consciousness and intentionality and Heidegger deliberately chooses to discuss transcendence as an exceptional domain for the discussion of beings in his ‘On the Essence of Ground’, his submission to Husserl’s seventieth-birthday Festschrift. Despite his championing of a new concept of transcendence in the late 1920s, Heidegger effectively abandons the term during the early 1930s. In this paper, I shall explore Heidegger’s articulation of his new ontological conception of finite transcendence and compare it with Husserl’s conception of the transcendence of the ego in order to get clearer what is at stake in Heidegger’s conceptions of subjectivity, Dasein and transcendence.     

What Looks Like Sexism and Why? The Effect of Comment Type and Perpetrator Type on Women's Perceptions of Sexism

ABSTRACT. Sexist comments are not perceived equally in the eyes of women. We extend previous research by examining the degree to which multiple types of potentially sexist comments made by multiple types of men are perceived as sexist. Further, we examine the degree to which three possible mediators—prototypicality, perceived intent, and interdependence—explained these effects. Female undergraduate students (N = 248) were randomly assigned to read a scenario in which a hostile sexist, benevolent sexist, or objectifying comment was made by one of three types of men: a stranger, their boss, or their boyfriend. Results demonstrate that hostile sexism was perceived as more sexist than benevolent sexism or objectification. Comments made by boyfriends were also rated as less sexist than those made by bosses or strangers. Furthermore, perceptions of prototypicality of the comment or perpetrator and perceived intent to harm mediated the effect of study manipulations on perceptions of sexism.     

Why Do Women Endorse Hostile and Benevolent Sexism? The Role of Salient Female Subtypes and Internalization of Sexist Contents

The present research aims to explain women’s endorsement of hostile and benevolent sexist beliefs. Based on a convenience sample of N?=?92 women in the general public in Germany, Study 1 demonstrated that women endorse hostile sexist beliefs when they do not think about themselves when completing the hostile sexism scale but about non-traditional female subtypes (feminists or career women). In contrast, women were more likely to agree with benevolent sexist beliefs the more they internalize these beliefs and the more they think about traditional subtypes (housewives) while completing the scale. A follow-up experimental study using a convenience sample of N?=?123 German women further demonstrated that these results depend on women’s identification with the respective subtypes.     

What Do We Mean by “The Biology of Menopause”?

Most commonly, the biology of menopause is equated with the biomedical model of menopause. The biomedical model emphasizes the central importance of estrogen and has an overriding focus on disease. A broader-biological model is presented, which emphasizes the role of hormones in healthy functioning. Hormones are team players in complex, multidetermined systems that have a purpose. Hormones act in concert with other physiological systems and with sensory and social inputs. Human biology is both similar to and different from that of other animals. The implications of these assumptions for understanding menopause are discussed, especially the kinds of questions that are asked and the kinds of evidence needed before conclusions are drawn with regard to clinically significant areas. A broader-biological model of menopause provides a framework within which health-related issues can be considered from a perspective that is, on the one hand, more holistic, and on the other hand, more attentive to individual differences.     

What is Debate for? The Rationality of Tibetan Debates and the Role of Humor

In this essay, I examine the mode of operation and aim of debates in the Tibetan Buddhist traditions. I contrast the probative form of argument that was privileged by the Indian tradition to the more agonic practice favored by Tibetan scholastics. I also examine the rules that preside over this dialectical practice, which is seen by the Tibetan tradition as essential to a proper scholastic education. I argue, however, that the practice of debates cannot be reduced to this dialectical model, for it has an important performative aspect not easily encompassed by the rules. I examine this aspect of Tibetan debates, focusing particularly on the role of humor. I conclude with a few remarks on the type of rationality entailed by the importance of humor and of other rhetorical elements involved in Tibetan debates.

How Sexy are Sexist Men? Women’s Perception of Male Response Profiles in the Ambivalent Sexism Inventory

In Studies 1 to 3, German female students (total N?=?326) rated the likability and typicality of male targets: a nonsexist, a benevolent sexist, a hostile sexist, and (in Studies 2 and 3) an ambivalent sexist. When targets were presented as response profiles in the Ambivalent Sexism Inventory (Glick and Fiske 1996) (Studies 2 and 3), the benevolent sexist was rated to be most likable but least typical, whereas the ambivalent sexist was rated to be highly typical. Thus, women were aware of a link between benevolent and hostile sexism and approved of men’s benevolent sexism, especially when it was not paired with hostile sexism. Likability ratings were moderated by participants’ own benevolent sexism and feminist attitude.     

What Does (the Young) Heidegger Mean by the Seinsfrage ?

Heidegger's central concern is the question of being (Seinsfrage). The paper reconstructs this question at least for the young (pre- Kehre) Heidegger in the light of two interconnected hypotheses: (1) the substantial content of the question of being can be identified by seeing it as a response to (Marburg) neo-Kantianism; and (2) this content centres around the claim that, pace the neo-Kantians, 'epistemological' concerns are grounded in 'ontological' ones, for which reason 'ontology' must precede 'epistemology' as a form of philosophical inquiry. In section I the general position of (Marburg) neo-Kantianism is sketched. In section II the implications of the neo-Kantian position for the concepts of truth and reality, reason, and experience, are outlined; significant similarities to Sellars, Davidson, and Brandom are revealed. Finally, in section III Heidegger's analysis of everydayness is shown to yield a distinct critique of the neo-Kantian relativization of the concept of the real to the theoretically knowable. From this critique it emerges why Heidegger thinks that 'ontology' precedes 'epistemology'. The project of fundamental ontology marked by the question of being thus shows itself to be at least in part a response to the aporia of Marburg neo-Kantianism.     

How Many Feminists Does It Take To Make A Joke? Sexist Humor and What's Wrong With It

In this paper I am concerned with two questions: What is sexist humor? and what is wrong with it? To answer the first question, I briefly develop a theory of humor and then characterize sexist humor as humor in which sexist beliefs (attitudes/norms) are presupposed and are necessary to the fun. Concerning the second question, I criticize a common sort of argument that is supposed to explain why sexist humor is offensive: although the argument explains why sexist humor feels offensive, it does not place responsibility for the offense in the humorist or audience that enjoys sexist humor. I develop an alternate account of the offense in sexist humor that places responsibility for offense in precisely those quarters.     

Is Sexism a Gender Issue? A Motivated Social Cognition Perspective on Men's and Women's Sexist Attitudes Toward Own and Other Gender

The present research investigated the antecedents of ambivalent sexism (i.e., hostile and benevolent forms) in both men and women toward own and other gender. In two heterogeneous adult samples (Study 1: N = 179 and Study 2: N = 222), it was revealed that gender itself was only a minor predictor of sexist attitudes compared with the substantial impact of individual differences in general motivated cognition (i.e., need for closure). Analyses further showed that the relationship between need for closure and sexism was mediated by social attitudes (i.e., right‐wing authoritarianism and social dominance orientation), which were differently related to benevolent and hostile forms of sexism. In the discussion, it is argued that sexism primarily stems from individual differences in motivated cognitive style, which relates to peoples' perspective on the social world, rather than from group differences between men and women. Copyright © 2011 John Wiley & Sons, Ltd.     

Why Did They Claim Too Much? The Role of Causal Attributions in Explaining Level of Cooperation in Commons and Anticommons Dilemmas

The present study ( N  = 200) investigated participants' attributions for explaining the behavior of noncooperative and cooperative targets in a commons and anticommons dilemma. The attribution dimensions of concern for others, fear, (low levels of) greed, and efficiency were highly related and were interpreted to reflect prosocial orientation. Cooperative targets were judged as more prosocial, but these differences were more pronounced in the commons than in the anticommons dilemma. Crossover interaction effects were obtained for ignorance and fear, revealing higher attribution scores for the noncooperative target in the commons dilemma and the cooperative target in the anticommons dilemma. It is argued that commons and anticommons dilemmas constitute different frames of reference for judging cooperative behavior.     

Increased Proportion of Farm Animal Names Generated by Patients with Alzheimer's Disease: What Does it Mean?

Binetti et al. (1995) reported that patients with Alzheimer's disease (AD) produced fewer semantic clusters than controls on the Animals Fluency task; of the clusters produced, 80% involved farm animals for the patients with AD compared to 40% for controls. In the present study we replicated the finding of Binetti et al.; however, the differential distribution of animal names by subcategory for the patients and controls could be accounted for by differences in the overall output and by assuming that word generation was strictly determined by prototypicality of the animal names. Thus, the increased proportion of farm animal names produced by patients with AD can be accounted for simply by postulating impaired access to semantic memory rather than degraded representations, the idea favored by Binetti et al.     

Allies Against Sexism: The Impact of Men’s Egalitarian Versus Paternalistic Confrontation on Women’s Empowerment and Well-Being

Sex Roles - Men as advantaged group members can be involved in actions against inequality. But how do women experience men’s confrontation of sexism? We examine how women perceive men’s...     

Self-Esteem Instability and Humor Styles: Does the Stability of Self-Esteem Influence How People Use Humor?

The purpose of the present study was to examine whether self-esteem instability moderated the association between self-esteem level and the use of humor. This was accomplished by examining the associations that humor styles had with self-esteem level and self-esteem instability among 499 undergraduates. The results of the present study show that self-esteem instability moderated the association between self-esteem level and humor styles such that individuals with stable high self-esteem reported the highest levels of affiliative humor as well as the lowest levels of aggressive and self-defeating humor. These results suggest that individuals with stable and unstable forms of self-esteem employ different styles of humor.     

What types of visual recognition tasks are mediated by the neural subsystem that subserves face recognition?

Three divided visual field experiments tested current hypotheses about the types of visual shape representation tasks that recruit the cognitive and neural mechanisms underlying face recognition. Experiment 1 found a right hemisphere advantage for subordinate but not basic-level face recognition. Experiment 2 found a right hemisphere advantage for basic but not superordinate-level animal recognition. Experiment 3 found that inverting animals eliminates the right hemisphere advantage for basic-level animal recognition. This pattern of results suggests that the cognitive and neural mechanisms underlying face recognition are recruited when computational demands of a shape representation task are best served through the use of coordinate (rather than categorical) spatial relations.     

What Does It Mean to Be Human? A Personal and Catholic Perspective

A philosopher-poet-theologian ponders the implications of the multimillion-year biogenetic process that produced Homo sapiens and is beginning to reveal itself ever more clearly as evolution of the mind and consciousness. As meaning trappers and makers, called to actualize the divine image imprinted upon us, we are now facing biological and cultural evolution with deliberate human input as well as the evolution of evolution. As communicating animals that are becoming ever more aware of our adaptive behavior, we have the potential of affecting our own destiny by listening to the spirit within and nurturing the genes and memes that give rise to physical, intellectual, creative, and moral excellence. In the matrix of cyberspace we have the opportunity to heal the two-culture split, to reinvent ourselves, to incubate/weave the emergent religions of the future, and to create our multiple "Ways" appropriate to the dawning Age of Global Dialogue.     

Sleeping Beauty and the Dreaming Butterfly: What Did Zhuangzi Doubt About?

The moral commonly drawn from Zhuangzi??s butterfly dream is that there is no distinction between the subjectivity of the dreamer and the awake. It is, however, tenuous to incorporate this insight into an overall view of Zhuangzi, whether as a perspectival relativist, a mystic, or an anti-rationalist, just to name the more popular positions. The parable, despite its brevity and clarity, is difficult because the assertion about metaphysical distinction in the last two lines does not cohere with the preceding text about knowledge. To cope with this problem, there are recent interpretations that advocate textual revision or adumbrate a non-skeptical Zhuangzi. In this article, I shall evaluate these strategies and explain the discrepancy in understanding the butterfly dream. Besides employing the concept of self-locating belief to account for the paradox of waking and not-knowing, I shall also argue for an epistemic grounding of the metaphysical distinction.     

Did You Say He Has a Hitler Mustache?: Analytic Vulnerability and Destabilization in the Face of Trauma

This paper looks at analytic vulnerability and destabilization through a detailed clinical example. There are different ways in which we may be vulnerable with our patients. In this paper I describe the raw and sudden vulnerability of allowing ourselves to be in a place of not knowing when both patient and analyst are unable “to see.” I describe an experience in which I lose my ability “to see,” both literally and metaphorically, while in session with a patient who is unable “to see” because she has dissociated her experience of loss and her experience of a sense of danger when in the presence of her stepfather. I link this clinical experience to the patient’s dissociated feelings and to my history of intergenerational trauma as well to current cultural violence and hate.