This article seeks to demonstrate the importance of the philosophical work of Mary O'Brien. It does so by showing how O'Brien's work counters Heidegger's strict differentiation between the ancient Greek metaphysics of presence and modern technological thinking. O'Brien's ideas indicate two critical lacunae in Heidegger's interpretation of the ancient Greeks: the latter's attempt to secure paternity and their overlooking of birth as a form of unconcealment. According to O'Brien, the way in which we understand and experience human reproduction influences both (...) our sense of self and our sense of continuity. According to Heidegger, the way in which things are brought forth or unconcealed is fundamental to our being-in-the-world. Neither O'Brien nor Heidegger lived to see the current advancements in reproductive technology, but both would consider them significant and meaningful beyond their social, political, and even ethical implications. Furthermore, recent reproductive technology draws attention to birth as revealing—although as increasingly Enframed. Rapid changes in reproduction may reveal Enframing as Enframing, and also show that technology is not something that we can simply master. But for this to occur, we must take into account the radical critique and rethinking of Heidegger's philosophy implied by O'Brien's thought. (shrink)

Ecofeminism, a new vein in feminist theory, critiques the ontology of domination, whereby living beings are reduced to the status of objects, which diminishes their moral significance, enabling their exploitation, abuse, and destruction. This article explores the possibility of an ecofeminist literary and cultural practice, whereby the text is not reduced to an "it" but rather recognized as a "thou," and where new modes of relationship-dialogue, conversation, and meditative attentiveness-are developed.

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 10.2 (2005) 75-99 [Access article in PDF] Gynocentric Eco-Logics Trish Glazebrook All of our teachings come from things in nature, they come from the growing cycle, and everything is tied to the earth.1Ludwig Fleck describes in his Genesis and Development of a Scientific Fact how the concept of syphilis is "a result of the development and confluence of several lines of collective thought" (Fleck 1979, (...) 23). Diagnosis and treatment of the disease required that its symptomatology undergo transformation from "an undifferentiated and confused mass of information about chronic diseases characterized by skin symptoms" (1979, 1) into the concept of a single disease. Identifying the Spirochaeta pallida bacterium and diagnosing syphilis by means of the Wasserman reaction was only possible when an unclearly related collection of symptoms could be experienced as belonging together in a unified phenomenology.Likewise, I wish to provide a diagnosis and etiology, and suggest a curative possibility for a disease of modernity I will call phallic logic. Symptomatic of this sickness are wide-spread social alienation, global domination and oppression on the basis of gender, race, class and color, and epidemic eco-destruction. A body of critique exists in ecofeminist analyses that experiences these symptoms as a single disease: the phallic logic of modernity. "Logic" in this context does not mean the formal discipline [End Page 75] in which rules for the proper manipulation of abstract statements are laid down. Rather, "logic" in the sense used here is an epistemological term. It means the ways that understanding is structured. Phallic logic is the structure of understanding that permeates patriarchy. This logic takes its paradigm from scientific objectivity, but even voices from within the sciences themselves are arguing that contemporary human being must establish new ways of thinking about nature.I propose that such new eco-logics, that is, ways of thinking about nature, take their guidance from the physical environment. If nature informs knowledge claims, then knowledge itself is construed organically: it is finite and changing rather than fixed and eternal. Such logics can encompass the finitude of physical embodiment as an epistemological principle, and hence I identify them as gynocentric. They are not grounded in the disembodied Cartesian subject that feminists have shown so often and clearly to be typical of androcentric philosophizing. These logics draw instead on the physicality of environmental elements as well as of the thinker, and thus they allow nature's temporality to resonate within knowledge itself. They are not satisfied with a conceptual contrast between nature's on-going coming-to-be and passing-away and the alleged universality of knowledge. Rather, they take nature as a model for truth and acknowledge that nature infuses the things we say to be truth.There is an abundance of arguments for the differences between male and female writing and thinking.2 I speak in accord with these voices, but I frame my project differently. I will begin by presenting evidence of a call for alternative epistemologies from within the sciences, and then use ecofeminist analyses to argue that the scientists in question are moving away from a phallic logic toward gynocentric eco-logics. Next I will make clear three assumptions that underlie my account. The first two are Heideggerian. I accept his argument that the logic of modernity is scientific objectivity, and I use his account of truth and essence to argue that knowledge is situated rather than universal. Hence gynocentric eco-logics entail an essentialism that is historical rather than biological. I give up biology as the fixative for essence, but avoid a decline into what is entirely arbitrary and subjective by fixing essence in terms of cultural and historical location. Hence I am using a Heideggerian notion of situatedness, but applying it specifically to gender such that I can maintain that the category of "woman" is neither universal, nor shattered irreparably into [End Page 76] fragmented individualism. My Heideggerianism is further qualified in that I am not writing in the spirit of Heidegger's life-time project. I will take the force of his insights to be epistemological rather than metaphysical or ontological... (shrink)

Abstract This paper examines a convergence between Heidegger's reconceptualization of subjectivity and intersubjectivity and some recent work in feminist philosophy on relational autonomy. Both view the concept of autonomy to be misguided, given that our capacity to be self-directed is dependent upon our ability to enter into and sustain meaningful relationships. Both attempt to overturn the notion of a subject as an isolated, atomistic individual and to show that selfhood requires, and is based upon, one's relation to and dependence upon (...) others. The paper argues that Heidegger's notion of authentic Mitsein (being-with) rejects traditional notions of autonomy and subjectivity in favor of a relational model of selfhood. Ultimately, it provides a new point of entry into contemporary debates within feminist philosophy on Heidegger's thinking and defends Heidegger from certain feminist critiques. (shrink)

In this paper I explore the possibilities of nursing as safeguarding through a phenomenological description of a small sculpture by the German artist Käthe Kollwitz. My discussion will be grounded in Heidegger's understanding of technicity as a pervasive systematizing and aggressive challenging‐out. The method is grounded in Merleau‐Ponty's and Heidegger's contention that strong artworks are truth‐disclosing and show up our precognitive contact with the world. Bringing nursing concerns to an encounter with single strong artworks can help us cultivate a more (...) receptive openness to our patients. (shrink)

This paper takes as its point of departure recent research into the possibility that human beings can perceive single photons. In order to appreciate what quantum perception may entail, we first explore several of the leading interpretations of quantum mechanics, then consider an alternative view based on the ontological phenomenology of Maurice Merleau-Ponty and Martin Heidegger. Next, the philosophical analysis is brought into sharper focus by employing a perceptual model, the Necker cube, augmented by the topology of the Klein bottle. (...) This paves the way for addressing in greater depth the paper’s central question: Just what would it take to observe the quantum reality of the photon? In formulating an answer, we examine the nature of scientific objectivity itself, along with the paradoxical properties of light. The conclusion reached is that quantum perception requires a new kind of observation, one in which the observer of the photon adopts a concretely self-reflexive observational posture that brings her into close ontological relationship with the observed. (shrink)