Scharff’s study of Heidegger’s earlier lectures and their debt to Dilthey’s phenomenology allow one to recognize the Diltheyan influences that pervade Being and Time, undistracted by Husserl’s super-Cartesianism.

In this review essay, the author commends Matthew Ratcliffe for his masterful and highly valuable account of the emotional phenomenology of existential change—of shifts in our experience of belonging to a shared world of possibilities—but criticizes him for his commitments to two frameworks that are actually extraneous and inimical to his project and that perpetuate remnants of Cartesian isolated-mind thinking—Husserlian ‘‘pure phenomenology’’ and traditional diagnostic psychiatry. The author contends that Ratcliffe’s devotion to a decontextualizing psychiatric language in particular conceals the (...) contexts of severe emotional trauma in which the existential feelings that he so beautifully elucidates take form. (shrink)

In this paper I offer some existential-phenomenological reflections on the interrelationships among the forms of love, loss, and human finitude. I claim that authentic Being-toward-death entails owning up not only to one’s own finitude, but also to the finitude of all those we love. Hence, authentic Being-toward-death always includes Being-toward-loss as a central constituent. Just as, existentially, we are “always dying already,” so too are we always already grieving. Death and loss are existentially equiprimordial. I extend these claims to a (...) discussion of the four forms of love identified by the ancient Greeks, contending that the nature of a loss experience will depend complexly on the forms or dimensions of love that had constituted the lost relationship. I argue that authentic solicitude can be shown to entail one of the constitutive dimensions of deep human bonding, in which we value the alterity of the other as it is manifested in his or her own distinctive affectivity, in particular, in those painful emotional states disclosive of authentic existing. Lastly, I explore the ethical implications of these claims. (shrink)

McMullin argues persuasively that individualized interpersonal encounters entail the mutual recognition of the particularity of each participant’s temporalizing way of Being-in-the-world.

This article explores the philosophies of Heidegger and Wittgenstein to illustrate the thesis that philosophy is a human activity exhibiting a unity of investigative and therapeutic aims. For both philosophers, the purpose of philosophical concepts is to point toward a path of transformation rather than to explain. For both, a first step on this path is the recognition of constraining illusions, whether conventional or metaphysical. For both, such illusions are sedimented in linguistic practices, and for both, philosophical investigation is a (...) way of emancipating thought and life from illusion by bringing what is already prereflectively understood into the light of thematic explicitness. And what both philosophers bring into thematic explicitness are aspects of the context-embeddedness and finitude of human existence. It is hoped that comparing the works of these two philosophers will unveil features of each that are more difficult to discern in the works of either considered in isolation. (shrink)

Our starting point in this article is that the question of the essence of psychotherapy has to some extent been neglected. Its medical context has strengthened the tendency to interpret psychotherapy in general from a technical and overtly rationalistic standpoint. Instead, we would underline the importance of the philosophical and historical roots of all psychotherapies. In our view, it is imperative to acknowledge the antirationalistic underpinnings that have always informed the discipline. We show how speculative mysticism and the late philosophy (...) of Martin Heidegger have proved to be indispensable tools in setting psychotherapies in their philosophical and historical context. Robert Stolorow has also recently emphasised that Heidegger’s philosophy in Time and Being can be used to both understand and develop thinking in psychotherapies. We find it surprising that Heidegger’s late philosophy has not previously been considered a promising standpoint for theoretical research and show how Heidegger’s concepts of twofold thinking and Gelassenheit are useful conceptual tools in understanding various dimensions of psychotherapies. (shrink)

The community of psychiatrists and psychologists in early twentieth century Europe cultivated a strong interest in the phenomenologically informed accounts of human existence offered by Heidegger. The psychiatrists, Binswanger (1968) and Boss (1957/1963; 1970/1979), developed personal relationships with Heidegger, and while Heidegger ultimately rejected Binswanger’s work, Boss worked closely with him throughout his life in order to keep his own work on a sound phenomenological footing. This interest in phenomenologically informed psychological practice and theory continued into the latter half of (...) the twentieth century with psychiatrists and psychologists such as Erwin Straus, Eugene Minkowski, Hubertus Tellenbach, and Rollo May.Today this tradition is continued by a number of psychiatrists, psychologists, and philosophers, including Thomas Fuchs, Matthew Ratcliffe, Giovanni Stanghellini, and Robert Stolorow. However, Robert Stolorow’s contributions to this movement are distinctive for. (shrink)

How can we understand the phenomena of loss and mourning in the Heideggerian framework? There is no established interpretation of Heidegger that gives an elaborate account of the phenomena of loss and mourning, let alone gauges its importance for our understanding and assessment of authentic existence in Heidegger. This paper attempts to do both. First, I give a detailed exposition of Heidegger’s analysis of the phenomena of mourning and loss and show that Heidegger’s analysis of mourning in his early and (...) late work is strikingly in line with his collectivist understanding of Being-with. This demonstrates, contrary to what some of his proponents argue, that Heidegger does not follow the kind of dynamic understanding of Being-with that places the other within fine-grained spaces of possibility. Second, with reference to Heidegger’s existential philosophy, I construct a phenomenology of mourning and grief. Though Heidegger himself fails to explain the relationships in which one mourns after a close other, we can develop a unique phenomenology of mourning with reference to Heidegger, which shows that each loss is singular and can be equiprimordial with one’s own death in opening one to the possibility of an authentic existence. In this new understanding of authenticity, loss is regarded as a powerful force, akin to death, in leading one toward their self-owned existence. (shrink)

The philosopher Martin Heidegger argued that the truthful life was at risk of being lost in Western technological culture in the name of increasing control, efficiency, and agility. As the risk is actualised, so the human essence as truth maker is obscured and life itself feels poorer. This thesis draws on Heideggerian philosophy to demonstrate the loss in two dominant styles of contemporary strategic management: the world-picturing and, more recent, agile style. It builds a theory of post-agile strategic practice, which (...) I call adaptive, to address this loss. Consistent with Heideggerian philosophy, I utilise a transformative disclosure methodology and a literary, paradigmatic case reading method to address the questions: Why is agile strategic management so unsatisfying? How do Heideggerian scholars shed light on this dissatisfaction? How do Heideggerians understand the emerging style and what strategic management practices can I propose for the future? After introducing agile strategic management and the impoverishment of life that it fosters, I set out how Heidegger’s philosophy of truth, thinking, and the sacred both sheds light on the problem and suggests a remedy for it. I closely read paradigmatic texts of the world-picturing and agile strategic management styles to demonstrate how business strategy theorisation lines up with extraordinary closeness to Heidegger’s philosophical assessment. I then analyse three Heideggerian prototypes for an adaptive style of strategy practice, concentrating on one paradigmatic text to identify their principal weakness: the omission of the sacred. I illustrate and contrast paradigmatic cases of both the agile and adaptive styles drawn from the beer industry and draw on the adaptive case to construct a theory of adaptive strategy practice, which addresses the problem of the loss of truth, suggesting pedagogical and strategic management practices. I conclude by summarising its findings and contributions, noting some limitations and connections to other studies and suggesting further lines of research. (shrink)

Summary of claims: (1) One of the most important relationships between the ontical and the ontological in Heidegger’s thought is the central, ontologically revelatory role that he gives to moods. (2) Heidegger uses the word “mood” as a term of art to refer to the whole range of disclosive affectivity. (3) Because of the role that Heidegger grants to mood as a primordial way of disclosing Being-in-the-world, and because it is impossible to think mood without also thinking the lived body, (...) Heidegger has placed the latter at the center of Dasein’s disclosedness. (4) Heidegger’s account of mood thus entails and highlights, rather than neglects, the ontological significance of the body. (shrink)

In this article I offer some existential-phenomenological reflections on the interrelationships among the forms of love, loss, finitude, and the human ways of being.

This article examines the relationship between totalitarianism and the metaphysical illusions on which it rests. Phenomenological investigation is claimed to loosen the grip of totalitarian ideology by exposing its origins in the “resurrective” illusions that seek to overcome the impact of collective trauma. Phenomenology is thus shown to have emancipatory power.