Results for ' factical life'

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  1. From Factical Life to Art: Reconsidering Heidegger's Appropriation of Dilthey.Rebecca A. Longtin - 2021 - Journal of the History of Philosophy 59 (4):653-678.
  2.  29
    The Feeling of Seeing: Factical Life in Salsa Dance.Rebecca Lloyd - 2017 - Phenomenology and Practice 11 (1):58-71.
    Salsa dancing, a partnered dance premised on the felt sense of connection, is well suited to an exploration of Henry’s radical phenomenology of immanence and Heidegger’s facticity of life. Birthed in social celebratory contexts, salsa carries a particular motile freedom. What matters most is not how the dance movements are created from an outer frame of reference, but the experience of interactive responsiveness that emerges from unanticipated acts of giving life to another. Connecting to one’s partner and exuding (...)
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  3.  20
    The Disunity of Factical Life: An Ethical Development in Heidegger’s Early Work.Derek Aggleton - 2016 - Gatherings: The Heidegger Circle Annual 6:23-50.
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  4. Empiricism, Facticity, and the Immanence of Life in Dilthey.Eric S. Nelson - 2007 - Pli 18:108-128.
  5.  48
    Facticity and Transcendence across the Disciplines.Neal De Roo - 2015 - Schutzian Research 7:89-103.
    This paper begins from one of the most commonly found questions in phenomenology, “What is Phenomenlogy?”, to argue that phenomenology is a trans-disciplinary approach to engaging with the products of human culture. This approach is characterized by paying particular attention to the distinction between facticity and transcendence within “lived experience” so as to help us better articulate and evaluate the promises that animate every human institution. Such a task necessarily requires inter-disciplinary input and helps us engage in our lives—in our (...)
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  6.  99
    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.István M. Fehér - 2009 - Research in Phenomenology 39 (1):99-131.
    My 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 (...)
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  7. Time, History, and Facticity in Dilthey and Heidegger.Eric Sean Nelson - 2001 - Dissertation, Emory University
    This dissertation is an investigation of the questions of time, history, and facticity in Dilthey and Heidegger. It is an exploration of the contextual character of experience and the scope and limits of understanding and interpretation. In particular, this work considers their historical and temporal character and relation to facticity. Facticity is that which escapes and resists interpretation, narration, and understanding. In Heidegger's language, facticity indicates the "thrownness" and "uncanniness" of existence which throws the "subject" and its construction of meaning (...)
     
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  8.  8
    Language and facticity in Heidegger's lecture of Saint Augustine.Maria Adelaide Pacheco - 2012 - Phainomenon 24 (1):63-77.
    Language and facticity in Heidegger’s lecture of Saint Augustine. The phenomenological analysis of the Confessions of Saint Augustine gave to Heidegger the opportunity to radicalize the deconstruction of the theoretical path do God and to discover the factical life under the “formal indication” of “the historical”. In Book X of the Confessions Heidegger found an authentic experience of temporality, breaking down with the cosmological concept of time characteristic of Greek philosophy and of metaphysical tradition. The confrontation with such (...)
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  9.  52
    The Early Heidegger's Philosophy of Life: Facticity, Being, and Language.Scott M. Campbell - 2012 - New York: Fordham University Press.
    In his early lecture courses, Martin Heidegger exhibited an abiding interest in human life. He believed that human life has philosophical import while it is actually being lived; language has philosophical import while it is being spoken. In this book, Scott Campbell traces the development of Heidegger's ideas about factical life through his interest in Greek thought and its concern with Being. He contends that Heidegger's existential concerns about human life and his ontological concerns about (...)
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  10. Norm and Facticity: Some Remarks on a Paradox of the Concept of the Life-World in Morality within the Life-and Social World.Assen Ignatow - 1987 - Analecta Husserliana 22:403-408.
     
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  11.  37
    A hermenêutica da facticidade no jovem Heidegger/ The Hermeneutics of Facticity in the Young Heidegger.Alexandre Rubenich - 2014 - Natureza Humana 16 (2).
    Na preleção de verão de 1923, intitulada “Ontologia: hermenêutica da facticidade”, Martin Heidegger estabelece seu programa filosófico em termos de uma investigação fundamental, nomeada por ele como hermenêutica fenomenológica da facticidade. De acordo com esta, a interpretação da vida fática não se realiza sem que se tome o ser e o falar como fenômenos privilegiados, ou seja, sem que se recupere o vínculo essencial em que nós, seres humanos existentes, já nos descobrimos sendo no mundo como seres capazes de fala. (...)
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  12.  24
    The facticity of the for-other from the perspective of gaze and shame.Carlos Henrique Carvalho Silva - 2024 - ARGUMENTOS - Revista de Filosofia 31:62-73.
    This article aims to understand the primordial experience of the existence of the Other, presented by Jean-Paul Sartre in the third part of Being and Nothingness. In order for our intention to be effectively understood, we have organized this reading into three duly articulated moments. In the first moment, it is essential to clarify how the French philosopher delimited the problem of solipsism as an obstacle constituted by realist and idealist philosophies that generally deny the conditions of possibility for the (...)
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  13.  34
    Movement and the Facticity of Life.Golfo Maggini - 1999 - Philosophical Inquiry 21 (2):93-108.
  14.  48
    The Ambiguity of Facticity in Heidegger’s Early Work.Leslie MacAvoy - 2013 - Comparative and Continental Philosophy 5 (1):99-106.
    The Early Heidegger’s Philosophy of Life: Facticity, Being and Language offers an interpretation of Heidegger’s concept of facticity as it is articulated in connection with the ideas of life and language in the lecture courses from 1919225. The book argues that facticity is both the source of vitality for theory and a source of deception and falsehood and therefore cannot be viewed in either positive or negative terms exclusively, but must instead be viewed as ambiguous. This essay argues (...)
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  15.  14
    Hermeneutics of Facticity in the early Heidegger - Focusing on the Relationship between Facticity and Hermeneutics of Facticity -. 서영화 - 2019 - Cheolhak-Korean Journal of Philosophy 139:117-137.
    이 글은 초기 하이데거 철학에서 현사실성과 현사실성의 해석학 사이의 관계 문제를 다룬다. 현사실성의 해석학에 관한 논자들의 해석은 현사실성에 대한 철학의 참여 혹은 개입을 어떻게 볼 것인가와 관련하여 입장을 달리한다. 현사실성은 그 자체로 몰락에로의 경향성을 가지며 철학의 개입을 통해서만 현존재의 본래적 삶으로의 전환 가능성이 성립하는가? 아니면, 현존재의 현 사실성은 몰락에의 경향과 동시에 몰락하는 삶의 경향에 대한 반대운동을 그 자체에 포함하며, 그렇기에 현사실성의 해석학은 각자의 현존재가 자신의 실존 가능성을 수행하는 바를 명시적으로 보여주는 작업으로 한정되어야 하는가? 필자는 후자의 입장에 서서, 현사실성의 해석학을 비본래적 (...)
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  16.  21
    From the Facticity of Dasein to the Facticity of Nature.Raoni Padui - 2013 - Gatherings: The Heidegger Circle Annual 3:50-75.
    There have been two prominent ways of thinking about the relationship between phenomenology and naturalism: the first and more traditional way, in continuity with Husserl’s critique of psychologism, exhibits the incompatibility of phenomenology with all forms of naturalism and positivism; the second and more recent interpretive strategy attempts to naturalize phenomenology and make it consistent with current scientific accounts of consciousness and intentionality. In this paper I argue that despite the fact that Heidegger followed the first path and remained critical (...)
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  17.  28
    The early Heidegger ’s philosophy of life: facticity, being, and language (Perspectives in Continental Philosophy), by Scott M. Campbell.Gert-Jan van der Heiden - 2013 - International Journal of Philosophy and Theology 74 (1):85-86.
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  18. The philosophical programme of the early Heidegger. (About the lectures of 1919. The idea of philosophy and the problem of the conception of the world). [Spanish]. [REVIEW]Jesús Adrián Escudero - 2007 - Eidos: Revista de Filosofía de la Universidad Del Norte 7:10-27.
    Normal 0 21 false false false ES X-NONE X-NONE MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabla normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} The present article develops the core of young Heidegger’s philosophical program during his first lectures in Freiburg. This program is articulated around two main questions. On the one hand, a thematic question: the phenomenon of factical (...)
     
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  19.  93
    El concepto de motivación en la fenomenología hermenéutica del joven Heidegger.Rocío Garcés Ferrer - 2018 - Anales Del Seminario de Historia de la Filosofía 35 (2):439-458.
    This paper deals with the methodological role played by the term «motivation» in young Heidegger’s early hermeneutic transformation of phenomenology. To that effect, I shall start analyzing the concept of motivation in Husserl’s phenomenology so as to better understand its hermeneutical variation in young Heidegger’s philosophy. Subsequently, I will pay special attention to the relevance exhibited by motivation in the emergence of the most important methodological notions of hermeneutical phenomenology as «destruction», «formal indication» and «preconception». To conclude, I shall explore (...)
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  20.  15
    Historicity and Christian Life-Experience in the Early Philosophy of Martin Heidegger.Anna Jani - 2016 - Forum Philosophicum: International Journal for Philosophy 21 (1):29-41.
    In his early Freiburg lectures on the phenomenology of religious life, published as his Phenomenology of Religious Life, Heidegger sought to interpret the Christian life in phenomenological terms, while also discussing the question of whether Christianity should be construed as historically defined. Heidegger thus connected the philosophical discussion of religion as a phenomenon with the character of the religious life taken in the context of factical life. According to Heidegger, every philosophical question originates from (...)
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  21. Animality Revisited: The Question of Life in Heidegger's Early Freiburg Lectures.Kevin Aho - 2006 - Existentia 16 (5-6):379-392.
    Heidegger's assessment of animals in his 1929/30 Freiburg lecture course, The Fundamental Concepts of Metaphysics, has been the focal point of much recent debate. In this course, it appears Heidegger preserves the prejudices of metaphysical humanism by establishing an opposition between animal "behavior" (Benehmen) and human "comportment" (Verhalten) to the extent that humans, unlike animals, embody an understanding of being and, therefore, encounter beings as such. In this essay, I suggest this distinction can be properly understood only by turning to (...)
     
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  22.  42
    Remarks on James Risser's "The Life of Understanding: A Contemporary Hermeneutics".Theodore George - 2014 - Philosophy Today 58 (1):107-116.
    The purpose of this piece is to examine the contribution made to the philosophical study of hermeneutics by James Risser’s recently published book, The Life of Understanding: A Contemporary Hermeneutics. The author argues that Risser’s emphasis on the relation of understanding to factical life places him among contemporaries, such as Donatella di Cesare and Günter Figal, who seek to advance hermeneutics beyond the context of Hans-Georg Gadamer’s approach. The author argues that Risser’s hermeneutics is distinguished by his (...)
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  23.  38
    The Foundation of Philosophy and Atheism in Heidegger's Early Works - Prolegomena to an Existential-Ontological Perspective.Istvan V. Kiraly - 2009 - Journal for the Study of Religions and Ideologies 8 (22):115-128.
    The paper analyzes, from a perspective which is itself existential-ontological, the way in which in an early text of Martin Heidegger, Phänomenologische Interpretationen zu Aristoteles (Anzeige der hermeneutischen Situation) [1922] – which had already outlined some determinative elements of the ideas expounded in Being and Time –, the meditation on the always living and current conditions and hermeneutical situation of philosophizing expanded in fact into an inquiry about the origins, grounds, essence and sense of philosophy as such. Meditation in and (...)
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  24.  9
    The problem of the right access and the formal indication.Ramón Rodríguez - 2012 - Phainomenon 24 (1):13-26.
    The problem of the right access and the formal indication. The phenomenological hermeneutics of facticity, Heidegger’s first philosophical program, cannot be understood from the usual idea that opposes hermeneutical ontology to the primacy of method; On the contrary, its fundamental problem is that of the “right access” to factical life. The importance of this problem contains a mutual implication between the subject (factical life) and the method. It is concerned with the determination of the original Gegebenheit (...)
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  25.  64
    Heidegger's Explication of Religious Phenomena in the Letters of Saint Paul.Ben Vedder - 2009 - Bijdragen 70 (2):152-167.
    In his very early work, Heidegger was already fascinated by the problem of time, which became more and more radicalized in his thinking. The experience of time, and its connection to the status of philosophical concepts, forms the background of Heidegger’s reading of Paul in his 1920-21 lecture course, 'Introduction to the Phenomenology of Religion.' In discussing the peculiarity of philosophical concepts, Heidegger points out that their uncertainty is by no means accidental, but is in fact endemic to them. This (...)
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  26.  19
    Proto-Phenomenology, Language Acquisition, Orality and Literacy: Dwelling in Speech Ii.Lawrence J. Hatab - 2019 - Rowman & Littlefield International.
    Through his innovative study of language, noted Heidegger scholar Lawrence Hatab offers a proto-phenomenological account of the lived world, the “first” world of factical life, where pre-reflective, immediate disclosiveness precedes and makes possible representational models of language. Common distinctions between mind and world, fact and value, cognition and affect miss the meaning-laden dimension of embodied, practical existence, where language and life are a matter of “dwelling in speech.” In this second volume, Hatab supplements and fortifies his initial (...)
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  27.  28
    Phenomenological Interpretations of Aristotle. [REVIEW]Jennifer Anna Gosetti-Ferencei - 2004 - Review of Metaphysics 57 (3):619-620.
    What is factical life, and what sort of philosophical approach is needed to grasp it? Life is for Heidegger a basic phenomenon. Because factical life is immensely rich, evasive, manifold, fluid, and dynamic, one cannot hope to grasp it in static definitions which aim to exhaust its object, to take it as an immediate given. The importance of tailoring one’s mode of access to the subject matter is certainly an Aristotlelian insight, but Heidegger conceives it (...)
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  28. Augustinian Elements in Heidegger’s Philosophical Anthropology.Chad Engelland - 2004 - Proceedings of the American Catholic Philosophical Association 78:263-275.
    Heidegger’s 1921 lecture course, “Augustine and Neo-Platonism,” shows the emergence of certain Augustinian elements in Heidegger’s account of the humanbeing. In Book X of Augustine’s Confessions, Heidegger finds a rich account of the historicity and facticity of human existence. He interprets Augustinianmolestia (facticity) by exhibiting the complex relation of curare (the fundamental character of factical life) and the three forms of tentatio (possibilities of falling).In this analysis, molestia appears as the how of the being of life. Heidegger (...)
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  29.  13
    (1 other version)Phenomenological Interpretations of Aristotle: Initiation Into Phenomenological Research.Richard Rojcewicz (ed.) - 2001 - Indiana University Press.
    Phenomenological Interpretations of Aristotle, the text of a lecture course presented at the University of Freiburg in the winter of 1921–22, was first published in 1985 as volume 61 of Heidegger’s collected works. Preceding Being and Time, the work shows Heidegger introducing novel vocabulary as he searches for his genuine philosophical voice. Here, Heidegger first takes up the role of the definition of philosophy and then elaborates a conception of 'factical life,'or human life as it is lived (...)
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  30.  40
    Event as a transformation of everyday life modus of social being.Y. G. Boreiko - 2018 - Anthropological Measurements of Philosophical Research 14:42-49.
    Purpose of the study is to find out the interdependence of the event as a factor of transformations in the established areas of human life and everyday routine as a way of existence of social being, which cover various types of human activity. Theoretical basis of the research is based on understanding of everyday routine as a form of social reality, a complex and multidimensional object that is constantly evolving, includes new forms of reality, and is influenced by various (...)
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  31.  71
    The Figure of the Apostle Paul in Contemporary Philosophy.Erzsébet Kerekes - 2015 - Journal for the Study of Religions and Ideologies 14 (42):27-53.
    In this paper, I attempt to discuss the role played by the figure of Apostel Paul inside several texts of four authors: Heidegger, Badiou, Agamben and Žižek. My hypothesis is that Heidegger and the contemporary philosophers do not turn to Apostle Paul guided primarily or exclusively by theological interest or perspectives, yet they pose a great challenge to the religious thought. Heidegger’s return to Saint Paul has a philosophical-phenomenological aim: highlighting the carrying structures of the temporality of factic life. (...)
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  32.  39
    L'inquiétude de la vie facticielle.Christian Sommer - 2006 - Les Etudes Philosophiques 1 (1):1-28.
    Dans son cours de 1921-1922, Interprétations phénoménologiques d’Aristote, le jeune Heidegger conceptualise, par le biais d’Aristote, les phénomènes archichrétiens thématisés dans son interprétation de Paul et d’Augustin . Cette conceptualisation phénoménologique, guidée par l’opposition luthérienne entre theologia gloriae et theologia crucis, imprime l’orientation générale à sa « destruction » d’Aristote située sous l’horizon herméneutique de la « vie facticielle » en sa mobilité.In his lecture course 1921-1922, Phenomenological Interpretations of Aristotle, the young Heidegger conceptualizes, through Aristotle, the Proto-Christian phenomena described (...)
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  33.  14
    “The Sympathy of Experience with Life!” – Understanding Practical Knowledge From Heidegger to Gadamer and Back.Alina Noveanu - 2021 - Studia Universitatis Babeş-Bolyai Philosophia 66 (2 supplement):165-179.
    For both Gadamer’s project of a philosophical hermeneutics as for Heidegger’s early understanding of facticity (Faktizität) as practical knowledge, the problem of application is central and is always linked to the specific conditions under which an individual decides to act within a community. Both also agree on the fact that the sciences of man do involve more than the epistemic subject, this is why the context i.e. the phenomenological concept of ‘world’ becomes part of the understanding process, one that cannot (...)
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  34. Heidegger and the Questionability of the Ethical.Eric Sean Nelson - 2008 - Studia Phaenomenologica 8:411-435.
    Despite Heidegger’s critique of ethics, his use of ethically-inflected language intimates an interpretive ethics of encounter involving self-interpreting agents in their hermeneutical context and the formal indication of factical life as a situated dwelling open to possibilities enacted through practices of care, interpretation, and individuation. Existence is constituted practically in Dasein’s addressing, encountering, and responding to itself, others, and its world. Unlike rule-based or virtue ethics, this ethos of responsive encounter and individuating confrontation challenges any grounding in a (...)
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  35.  40
    Passionate Yearning Theory as a Theory of Meaning in Life.Aribiah David Attoe - 2022 - Philosophia 50 (4):1579-1599.
    In this paper, I offer an original account of meaning in life, which I call the passionate yearning theory. Within the framework of the passionate yearning theory, meaning is understood as the intrinsically derived yearning, and passionate striving, for something that possesses some plausible objective claim to truth or facticity, which makes it worth pursuing for its own sake. To properly delineate the view, I present the various criteria that serve as the foundation for the passionate yearning view. These (...)
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  36. Matter and Machine in Derrida’s Account of Religion.Michael Barnes Norton - 2015 - Sophia 54 (3):265-279.
    Jacques Derrida’s ‘Faith and Knowledge’ presents an account of the complex relationship between religion and technoscience that disrupts their traditional boundaries by uncovering both an irreducible faith at the heart of science and an irreducible mechanicity at the heart of religion. In this paper, I focus on the latter, arguing that emphases in Derrida’s text on both the ‘sources’ of religion and its interaction with modern technologies underemphasize the ways in which a general ‘mechanicity’ is present throughout religion. There is (...)
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  37.  30
    (1 other version)Taking Husserl at His Word.James K. A. Smith - 2000 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 4 (1):89-115.
    For Husserl, the natural attitude - and hence any further explication of it - is put out of play, bracketed by the phenomenological epoché, which, of course, is not to deny its existence, but only to turn our theoretical gaze elsewhere. As Husserl remarks, “the single facts, the facticity of the natural world taken universally, disappear from our theoretical regard” (Id 60/68). The project of the young Heidegger, I will argue, is precisely a concern with facticity, taking up this forgotten (...)
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  38. In Odradek's World: Bare Life and Historical Materialism in Agamben and Benjamin.Miguel Vatter - 2008 - Diacritics 38 (3):45-70.
    This essay reconstructs Agamben’s theory of bare life as an example of an affirmative biopolitics, a politics of life that lies beyond sovereignty. The essay shows that his account of bare life constitutes a reworking of four central motifs found in Marx’s historical materialism: the facticity of alienated existence, the fetishism of commodities, the profanity of bourgeois society, and the nihilism of revolution. Agamben’s renewal of historical materialism explicitly turns on an innovative and controversial synthesis of Benjamin (...)
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  39. When conscience calls, will dasein answer? Heideggerian authenticity and the possibility of ethical life.Mariana Ortega - 2005 - International Journal of Philosophical Studies 13 (1):15 – 34.
    How does everyday, inauthentic Dasein dominated by das Man become authentic? The aim of this article is to answer this and other questions about Dasein's authenticity by carrying out an analysis of the 'call of conscience'. This analysis, in turn, provides insights about Dasein's possibility for ethical existence. We will see that even though there are some puzzling issues in Heidegger's explanation of Dasein in its everydayness and its authenticity, the Heideggerian Existential Analytic is not 'anti-ethical' as some have claimed. (...)
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  40.  25
    The Still Life of Objects – Heidegger, Schapiro, and Derrida reconsidered.Kerstin Thomas - 2015 - Zeitschrift für Ästhetik Und Allgemeine Kunstwissenschaft 60 (1):81-102.
    Kerstin Thomas revaluates the famous dispute between Martin Heidegger, Meyer Schapiro, and Jacques Derrida, concerning a painting of shoes by Vincent Van Gogh. The starting point for this dispute was the description and analysis of things and artworks developed in his essay, “The Origin of the Work of Art”. In discussing Heidegger’s account, the art historian Meyer Schapiro’s main point of critique concerned Heidegger’s claim that the artwork reveals the truth of equipment in depicting shoes of a peasant woman and (...)
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  41.  83
    Metaphysics as interpretation of conscious life: some remarks on D. Henrich’s and D. Kolak’s thinking.Jure Zovko - 2008 - Synthese 162 (3):425-438.
    In this article, I discuss the manner in which Dieter Henrich's theory of subjectivity has emerged from the fundamental questions of German Idealism, and in what manner and to what extent this theory effects a reinstatement of metaphysics. In so doing, I shall argue that Henrich's position represents a viable refutation of the attempt of the physicalist explanation of the world to prove the concept of the subject to be superfluous. Henrich's metaphysics of subjectivity is primarily focused on the 'ultimate (...)
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  42. On Joy of Actually Human Life. To the Phenomenology of Aesthetical Experiencing.Sergey Yachin - 2024 - HORIZON. Studies in Phenomenology 13 (2):375-398.
    The question of the unity of aesthetical experience and, consequently, experiencing—the experience that spans and permeates all human being—takes on a critical significance for post-Husserlian phenomenology. This question can no longer be posed in the former ego-centered (egological) paradigm of understanding the subject but presupposes its radical decentration taking into account the constitutive role of the instance of the other. The following question moves us towards the solution on such unity: which vital need the human selfness seeks to fulfil when (...)
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  43.  24
    The Phenomenology of Religious Life[REVIEW]Miles Groth - 2004 - Review of Metaphysics 58 (2):442-445.
    The present volume is a translation of Volume 60 of the Collected Edition of Heidegger’s works, Phänomenologie des religiösen Lebens, which was first published in 1995 edited by Matthias Jung, Thomas Regehly and Claudius Strube. It consists of three parts: an “approximation of the train of thought and articulation” of a course of lectures Heidegger gave in the winter semester 1920–21 entitled “Introduction to the Phenomenology of Religion,” edited by Jung and Regehly; the actual text of his summer semester 1921 (...)
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    Accidental Origins: The Importance of Tuchē and Automaton for Heidegger’s 1922 Reading of Aristotle.Jennifer Gammage - 2019 - Gatherings: The Heidegger Circle Annual 9:28-59.
    I examine a passage from Heidegger’s 1922 overview of a proposed book on Aristotle wherein he addresses the importance of Aristotle’s treatment of accidental (sumbebēkos) causes in the Physics II.4-6. My analysis shows that this passage plays a key role within the account of Aristotle’s ontology presented in the overview insofar as it allows Heidegger to open up a new way of reading Aristotle, one that both diagnoses and pushes through the inheritance of being understood as technē in order to (...)
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  45.  37
    El significado de la "Fenomenología de la vida religiosa" (1920/21) de Heidegger para la cuestión de Dios.Raúl Kerbs - 2003 - Revista Portuguesa de Filosofia 59 (4):1079 - 1099.
    Na sua Fenomenologia da vida religiosa de 1920/21 Heidegger explicita a compreensão originária da temporalidade que encontra na experiência fáctica da vida do cristianismo primitivo tal como aparece nas Cartas de S. Paulo aos Tessalonicenses e Gálatas. Essa explicitação permite a Heidegger reinterpretar a ontologia a partir do horizonte da compreensão temporal da existência humana. Esta reinterpretação apoia-se implicitametne numa nova compreensão do ser de Deus que Heidegger não tematiza, mas que é exigida pela interpretação fenomenológica da existência humana realizada (...)
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  46. El significado de la "Fenomenologia de la vida religiosa".Raúl Kerbs - 2003 - Revista Portuguesa de Filosofia 59 (4).
    Na sua Fenomenologia da vida religiosa de 1920/21 Heidegger explicita a compreensão originária da temporalidade que encontra na experiência fáctica da vida do cristianismo primitivo tal como aparece nas Cartas de S. Paulo aos Tessalonicenses e Gálatas. Essa explicitação permite a Heidegger reinterpretar a ontologia a partir do horizonte da compreensão temporal da existência humana. Esta reinterpretação apoia-se implicitametne numa nova compreensão do ser de Deus que Heidegger não tematiza, mas que é exigida pela interpretação fenomenológica da existência humana realizada (...)
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    Mundo circundante en Heidegger: Índices teóricos para una aproximación a una idea de “habitar” en la hiperconectividad digital.Marcelo Raffo Tironi - 2022 - Hybris, Revista de Filosofí­A 12 (2).
    With the massification of digital communication networks, a powerful and intense digital transformation of everyday life has been taking place. This transformation intensifies in the common sense of our domestic life the idea of immediacy and simultaneity: the factual possibility that "we are" contemporary and everyday together with the global passing. In this context catalyzed by a phenomenon that we will call digital hyperconnectivity, the concept of “inhabiting” acquires special interest due to the possible transformations that its supposed (...)
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    Destruktion und formale Anzeige: Zur Erläuterung der methodischen Grundlage des frühen Heidegger am Beispiel der Bestimmungen von Geschichte und Philosophie.Hongjian Wang - 2018 - Studia Phaenomenologica 18:255-275.
    From the hermeneutics of facticity to phenomenological destruction, Heidegger’s constant effort has been to achieve a non-metaphysical, pre-theoretical methodology of philosophy. His ideas finally lead to the development of the method of formal indication. In this essay, I will consider first the methodological function of historical things, in order to illustrate the method of destruction. Then, I will explain the definition of philosophy from the point of view of formal indication, thereby showing how different this method is from traditional philosophical (...)
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  49. Zweidimensionierte Alltäglichkeit und Fürsorgeanalyse bei Heidegger in den 1920er Jahren.Christian Ivanoff-Sabogal - 2020 - Bollettino Filosofico 35:93-107.
    Both the early hermeneutics of facticity and the mature question of being have their starting point in the investigation of everyday life. Underlining Being and Time, we discuss two dimensions of the everyday life phenomenon, namely its «content» and «modal» sense. The relationship between both of them shows up as a dynamic tendency and an internal reference. On the basis of the distinction of the two-dimensional everyday life we deal with the problem of modal indifference, which is (...)
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    Being Jewish/reading Heidegger: an ontological encounter.Allen Michael Scult - 2004 - New York: Fordham University Press.
    This innovative book investigates being Jewish not as a sectarian religiosity but as a way of being-in-the-world particularly suited to understanding Heidegger's early phenomenology. At its core is an intimate engagement with sacred texts,which grounds being Jewish in a way of life constituted as a way of reading-a way of reading transmitted to succeeding generations as a passionate teaching. Allen Scult argues that Heidegger was similarly involved in a passionate attempt to introduce his students to philosophical practice through a (...)
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