共查询到20条相似文献,搜索用时 31 毫秒
1.
Søren Riis 《Continental Philosophy Review》2011,44(1):103-117
Martin Heidegger’s radical critique of technology has fundamentally stigmatized modern technology and paved the way for a
comprehensive critique of contemporary Western society. However, the following reassessment of Heidegger’s most elaborate
and influential interpretation of technology, “The Question Concerning Technology,” sheds a very different light on his critique.
In fact, Heidegger’s phenomenological line of thinking concerning technology also implies a radical critique of ancient technology
and the fundamental being-in-the-world of humans. This revision of Heidegger’s arguments claims that “The Question Concerning
Technology” indicates a previous unseen ambiguity with respect to the origin of the rule of das Gestell. The following inquiry departs from Heidegger’s critique of modern technology and connects it to a reassessment of ancient
technology and Aristotle’s justification of slavery. The last part of the paper unfolds Heidegger’s underlying arguments in
favor of continuity within the history of technology. According to these interpretations, humans have always strived to develop
“modern” technology and to become truly “modern” in the Heideggerian sense. The danger stemming from the rule of das Gestell is thus not only transient and solely directed toward contemporary Western society, but also I will argue that humans can
only be humans as the ones challenged by the rule of das Gestell. 相似文献
3.
Felix O’Murchadha 《Synthese》2008,160(3):375-395
This paper argues that the Husserl–Heidegger relationship is systematically misunderstood when framed in terms of a distinction
between internalism and externalism. Both philosophers, it is argued, employ the phenomenological reduction to immanence as
a fundamental methodological instrument. After first outlining the assumptions regarding inner and outer and the individual
and the social from which recent epistemological interpretations of phenomenology begin, I turn to the question of Husserl’s
internalism. I argue that Husserl can only be understood as an internalist on the assumption that immanence equates with internal.
This, however, is not the case as can be seen once the reduction is understood not as setting aside the existence of the world,
but rather a reflection on its meaning. Turning to Heidegger, I argue that his commitment to a form of the phenomenological
reduction precludes him from being either a semantic or a social externalist. The place of authenticity and the first person
perspective in his work derive from his phenomenological commitments, which can be seen in his accounts of discourse and language
and of falling (Verfallen). I then go on to briefly outline a more plausible basis for understanding the difference between Husserl’s and Heidegger’s
phenomenologies in terms of their respective emphases on logic and on poetics. 相似文献
4.
Claude Romano 《Continental Philosophy Review》2011,44(1):1-21
Taking the problem of perception and illusion as a leading clue, this article presents a new phenomenological approach to
perception and the world: “holism of experience.” It challenges not only Husserl’s transcendentalism, but also what remains
of it in Heidegger’s early thought, on the grounds that it is committed to the skeptical inference: “Since we can always doubt
any perception, we can always doubt perception as a whole.” The rejection of such an implicit inference leads to a relational
paradigm of Being-in-the-World that differs from Heidegger’s on many points. 相似文献
5.
6.
Gavin Rae 《Human Studies》2010,33(1):23-39
This essay engages with Heidegger’s attempt to re-think the human being. It shows that Heidegger re-thinks the human being
by challenging the way the human being has been thought, and the mode of thinking traditionally used to think about the human
being. I spend significant time discussing Heidegger’s attempt before, in the final section, asking some critical questions
of Heidegger’s endeavour and pointing out how his analysis can re-invigorate contemporary attempts to understand the human
being. 相似文献
7.
Paul Crowther 《Continental Philosophy Review》2007,40(2):151-170
Heidegger’s paper ‘Art and Space’ (1969, Man and world 6. Bloomington: Indiana university Press) is the place where he gives his fullest discussion of a major art medium which is
somewhat neglected in aesthetics, namely sculpture. The structure of argument in ‘Art and Space’ is cryptic even by Heidegger’s
standards. The small amount of literature tends to focus on the paper’s role within Heidegger’s own oeuvre as an expression of changes in his understanding of space. This is ironic; for Heidegger’s main thematic in the essay is
the way in which space is overcome in the creation of sculpture. Of course, by virtue of its three-dimensional character, sculpture seems to be a spatial medium,
par excellence. The counter-intuitive character of Heidegger’s position requires, accordingly, that his argumentative strategy be scrutinized
very closely. In this paper, therefore, I will examine closely the structure of Heidegger’s argument, with the aim of understanding,
rectifying, and then developing his most important insights. My ultimate aim is to show the subtle, but radical points which
are at issue in Heidegger’s arguments, and to develop them much further in the clarification of sculpture’s key philosophical
significance.
相似文献
Paul CrowtherEmail: |
8.
Shane Mackinlay 《Sophia》2010,49(4):499-507
In his essay The Origin of the Work of Art, Martin Heidegger discusses three examples of artworks: a painting by Van Gogh of peasant shoes, a poem about a Roman fountain,
and a Greek temple. The new entry on Heidegger’s aesthetics in the Stanford Encylopedia of Philosophy, written by Iain Thomson, focuses on this essay, and Van Gogh’s painting in particular. It argues that Heidegger uses Van
Gogh’s painting to set art, as the happening of truth, in relation to ‘nothing’, which is a key term in Heidegger’s essays
leading up to The Origin of the Work of Art. This paper extends a similar analysis to the Greek temple as a way of offering an exposition of Heidegger’s concerns in
the essay. It begins by briefly outlining Thomson’s argument that Heidegger relates Van Gogh’s painting to ‘nothing’, and
indicating the way this argument can be extended to the Greek temple. It then discusses three ways in which ‘nothing’ can
open up the significance of the temple as a work of art in which truth happens: (1) it is not concerned with objective representation;
(2) it depicts the primal strife of earth and world, concealing and unconcealing; (3) it is fundamentally historical. 相似文献
9.
In this paper, we pose a speculative encounter between Heidegger and the Chinese Song Dynasty landscape painter Xia Gui. Our intention is to reassess Heidegger’s theory of the fourfold. By placing the concept in a cross-cultural context, we argue that Heidegger was essentially correct in that the world is structured as a fold between interrelated elements. At the same time, we challenge the quantity and quality of the folded elements. If one turns to the work of Xia Gui in conjunction with relevant Daoist texts, what one finds is a threefold structure to the world, composed of earth, sky, and mortals without Heidegger’s emphasis on divinities. In conclusion, we suggest that studying the folding structure of the world ought to be done through cultural comparisons of philosophical and aesthetic traditions in order to understand the potentiality for worldhood as an xfold. 相似文献
10.
Stephen Mulhall 《International Journal for Philosophy of Religion》2011,69(1):29-43
This paper critically evaluates the work of Charles Taylor and Alasdair MacIntyre by comparing their understanding of the
narrative structure of selfhood with paradigms derived from three other sources: Heidegger’s conception of human being as
Dasein; Rowan Williams’ interpretation of Dostoevsky’s theology of narrative; and Kierkegaard’s project of reading the Old
Testament narrative of Abraham and Isaac as part of the Christian God’s autobiography. These comparisons suggest that Taylor
and MacIntyre’s own narratives of Western culture lack a certain, theologically required openness to a variety of specific
ways in which both individuality and history resist understanding in narrative terms as much as they demand it. 相似文献
11.
Wing-cheuk Chan 《Dao》2011,10(1):85-98
As the founders of Contemporary Neo-Confucianism, Mou Zongsan and Tang Junyi developed different interpretations of Zhang Zai’s and Wang Fuzhi’s philosophies of qi. In this essay, both the strength and weakness of their interpretations will be critically examined. As a contrast, an alternative
interpretation of the School of qi in Song-Ming Neo-Confucianism will be outlined. This new interpretation will uncover that, like Leibniz, Zhang Zai and Wang Fuzhi introduced a non-substantivalist approach in natural philosophy in terms of an innovative concept of force. This interpretation
not only helps to show the limitations of Mou Zongsan’s and Tang Junyi’s understandings of Zhang Zai’s and Wang Fuzhi’s doctrines of qi, but also indicates a way to bridge the traditional Chinese philosophy of nature and modern physics. More generally, our
critical discussions will bring to light a new angle with which to re-appreciate Mou Zongsan’s and Tang Junyi’s contributions to the development of Confucianism. 相似文献
12.
Donald Capps 《Pastoral Psychology》2010,59(6):671-677
Three plausible psychoanalytic interpretations of a poem by Billy Collins are presented: one based on the psychoanalytic concept
of reaction formation; another on the psychoanalytic view that the aims of civilization require certain renunciations of instinctual
gratification; and a third on Sigmund Freud’s suggestion in Jokes and Their Relation to the Unconscious (1905) that irony is a subspecies of the comic. While the first two interpretations focus on the subject—the poem’s protagonist—the
third focuses on its technique. As a result, the third interpretation is likely to be more useful to readers who wish to apply
it to their own life-situations. To illustrate this fact, the author relates the poem to his own life-situation, which is
that of entering older adulthood. 相似文献
13.
14.
Karl Clifton-Soderstrom 《Continental Philosophy Review》2009,42(2):171-200
The return to religion in contemporary continental philosophy is characterized by a profound sense of intellectual humility.
A significant influence within this discussion is Heidegger’s anthropology of finitude in Being and Time and his later critiques of onto-theology. These critiques, however, were informed by Heidegger’s earlier phenomenology of
the lived experience of religious humility performed alongside his reading of Martin Luther’s theology. This article shows
that for Luther and Heidegger, religious humility is foremost an affection structured according to the enactment of one’s
dissimilitude from God and resulting existential tribulation. During a seminal period in his development, Heidegger’s phenomenology
of humility changed from an Eckhartian conception of detachment culminating in the unio mystica to a Lutheran conception of humiliation and Anfechtung. Heidegger’s break from a mystical phenomenology of humility parallels Luther’s own break from that tradition, and anticipates
contemporary developments in the continental philosophy of religion.
相似文献
Karl Clifton-SoderstromEmail: |
15.
Matheson Russell 《Sophia》2011,50(4):641-655
This essay considers the philosophical and theological significance of the phenomenological analysis of Christian faith offered
by the early Heidegger. It shows, first, that Heidegger poses a radical and controversial challenge to philosophers by calling
them to do without God in an unfettered pursuit of the question of being (through his ‘destruction of onto-theology’); and,
second, that this exclusion nonetheless leaves room for a form of philosophical reflection upon the nature of faith and discourse
concerning God, namely for a philosophy of religion in a phenomenological mode (as exemplified most clearly in Heidegger’s 1920/21 lectures on the phenomenology of religious life). However, it is argued
that the theological roots of Heidegger’s own phenomenological analyses subvert his frequently asserted claim concerning the
incompatibility of Christian faith and philosophical inquiry. 相似文献
16.
Lauren Freeman 《Continental Philosophy Review》2010,43(4):545-568
An important shift occurs in Martin Heidegger’s thinking one year after the publication of Being and Time, in the Appendix to the Metaphysical Foundations of Logic. The shift is from his project of fundamental ontology—which provides an existential analysis of human existence on an ontological
level—to metontology. Metontology is a neologism that refers to the ontic sphere of human experience and to the regional ontologies that were
excluded from Being and Time. It is within metontology, Heidegger states, that “the question of ethics may be raised for the first time.” This paper makes explicit both Heidegger’s
argument for metontology, and the relation between metontology and ethics. In examining what he means by “the art of existing,” the paper argues that there is an ethical dimension to Heidegger’s
thinking that corresponds to a moderate form of moral particularism. In order to justify this position, a comparative analysis
is made between Heidegger, Aristotle, and Bernard Williams. 相似文献
17.
Kent Ingvar Hurtig 《Philosophical Studies》2006,129(3):517-543
Bernard Williams has famously argued that there are only “internal” reasons for action. Although Williams has produced several,
slightly different versions of internalism over the years, one core idea has remained the same: the reasons a person has for
acting must be essentially linked to, derived from, or in some other way connected to, that person’s “subjective motivational
set”. I have two aims in this paper. First, after having cleared up some initial ambiguities, I try to show that Williams’s
internalism admits of two rather different interpretations. Second, I will argue that both these interpretations are inadequate.
The first interpretation is incompatible with certain claims that supposedly provide the reasons why we should accept internalism
in the first place. The second interpretation faces other problems: given the essential link between reasons and motivation,
this interpretation cannot adequately deal with the phenomenon of accidie. Furthermore, those who subscribe to this interpretation
of internalism are, on pain of inconsistency, forced to accept an implausible account of reasonable regret. 相似文献
18.
Jik-Joen Lee 《Applied research in quality of life》2009,4(4):347-363
This study fills the gap of literature review in the field of successful aging among non-Western older people. It identifies
predictors of self-reported successful aging for living-alone older Chinese people with a relatively low socioeconomic status.
Also, it records these respondents’ typical interpretations of the concept of successful aging in their own words. This study
employed a single-item, subjective approach to enable elderly respondents to define their own successful aging. It made use
of an open-ended question to collect respondents’ interpretations of the concept of successful aging. This study successfully
interviewed, at home, 109 randomly selected older Chinese people living alone in two public housing estates. The response
rate was 75.6%. Life satisfaction, sex, self-reported health status, satisfaction with living environment and major source
of income were crucial predictors of these older Chinese people’s self-reported successful aging. The explanatory power was
50.9%. Several typical interpretations of the concept of successful aging obtained from these respondents were categorized
into the following groups: (1) health-related issues, (2) financial issues, (3) personal issues, (4) family issues, (5) psychological
issues, and (6) housing issues. Many of their interpretations were consistent with some of this study’s predictors. Living-alone,
relatively deprived older Chinese respondents’ self-reported successful aging seems to focus more on subjective predictors
than on objective ones. Their interpretations of the concept of successful aging are culturally and socio-economically oriented.
These older people’s cognitive assessment of their successful aging is thus largely a personal experience of their daily lives. 相似文献
19.
David Morris 《Human Studies》2008,31(4):399-421
This article studies the phenomenology of chronic illness in light of phenomenology’s insights into ecstatic temporality and
freedom. It shows how a chronic illness can, in lived experience, manifest itself as a disturbance of our usual relation to
ecstatic temporality and thence as a disturbance of freedom. This suggests that ecstatic temporality is related to another
sort of time—“provisional time”—that is in turn rooted in the body. The article draws on Merleau-Ponty’s Phenomenology of Perception and Heidegger’s Being and Time, shedding light on the latter’s concept of ecstatic temporality. It also discusses implications for self-management of chronic
illness, especially in children.
相似文献
David MorrisEmail: |
20.
Nathan Eric Dickman 《Sophia》2009,48(3):267-279
With almost a century of historical distance between Heidegger’s retrieval of the question of being and contemporary concern
about the Other, we have accrued invaluable experiences for critical leverage about what it is to ask one another questions.
I offer a sketch aimed at adapting Tillich’s theological system grounded in existential questioning to today by juxtaposing
him with Levinas’ philosophical ethics. Tillich and Levinas provide motive for reflection on the topic of questioning in particular.
In the case of Tillich, questions constitute a crucial moment in the dialogue between our contemporary existential situation
and religious symbols, or in what he called the ‘method of correlation.’ Furthermore, Tillich locates in the very structure
of questioning the germ of our participation in our essential nature despite existential disruption. Beneath his more provocative
and prophetic discourse on the absolute desolation and height of the Other, Levinas sees in questions a different kind of
possibility. It is not our essential and existential selves, but oneself and the absolutely Other who come together in the
question yet retain their infinite difference. Heidegger is the immediate predecessor from whom both Tillich and Levinas inherit
a predilection for reflection on questioning. What is at stake is not merely the legacy of Heidegger’s construal of questioning,
but, more importantly here, the fundamental sources Tillich and Levinas posit as the origin of our questioning. 相似文献