Although it might seem to elicit only a marginal interest for philosophical inquiry, in 20th century continental philosophy the experience of solitude and loneliness were shown to have unexpected importance and gravity. For philosophers such as M. Heidegger, H. Arendt, H.-G. Gadamer or P. Sloterdijk, solitude and loneliness are to be seen, on the one hand, as an ontological determination of our Being and, on the other, as a cause for some of the most worrisome problems of (...) our times such, as the birth of totalitarianism or the phenomenon of self-alienation wide-spread in the Western bureaucratic societies. But none of the philosophers dealing with these matters offers us a clear positive understanding of what solitude and loneliness actually are nor what the task of philosophy should be with regard to these experiences even though they give us to understand that philosophy has one. The present paper tarries upon this question, approaching it from the other end though an investigation of the status of alterity in Heidegger and Gadamer’s philosophy. (shrink)

Ethical loneliness is the experience of being abandoned by humanity, compounded by the cruelty of wrongs not being heard. It is the result of multiple lapses on the part of human beings and political institutions that, in failing to listen well to survivors, deny them redress by negating their testimony and thwarting their claims for justice. Jill Stauffer examines the root causes of ethical loneliness and how those in power revise history to serve their own ends rather than (...) the needs of the abandoned. Out of this discussion, difficult truths about the desire and potential for political forgiveness, transitional justice, and political reconciliation emerge. Moving beyond a singular focus on truth commissions and legal trials, she considers more closely what is lost in the wake of oppression and violence, how selves and worlds are built and demolished, and who is responsible for re-creating lives after they are destroyed. Stauffer boldly argues that rebuilding worlds and just institutions after violence is a broad obligation and that those who care about justice must first confront their own assumptions about autonomy, liberty, and responsibility before an effective response to violence can take place. In building her claims, Stauffer draws on the work of Emmanuel Levinas, Jean Améry, Eve Sedgwick, and Friedrich Nietzsche, as well as concrete cases of justice and injustice across the world. (shrink)

In this paper, we develop an analysis of the structure and content of loneliness. We argue that this is an emotion of absence-an affective state in which certain social goods are regarded as out of reach for the subject of experience. By surveying the range of social goods that appear to be missing from the lonely person's perspective, we see what it is that can make this emotional condition so subjectively awful for those who undergo it, including the profound (...) sense of being unable to realise oneself, in collaboration with others. (shrink)

This is an entertaining and intelligent book on a subject we often have preconceptions about, which the author takes delight in showing to be false. It is an interesting blend of philosophy and social science, which is not an easy combination to get to work properly. Sometimes when it is not well done the reader gets the impression that a lot of half-digested facts are being thrown at her and a bit of theory is then used to try to (...) vaguely tie it all together. Here the facts work with the theory nicely, the detail of loneliness in different countries and communities gives us some idea of how to explore the notion conceptually, and deepens the account of loneliness as a complex idea. Svendsen is excellent on the... (shrink)

"The present work explores not only the nature of loneliness but also its ultimate origins and whether in its beginning, as well as in its end, it is grounded in the mechanisms of the brain or instead centered in the creations of the mind."--Introduction (page xiv)..

Resumo: A relevância da pesquisa é predefinida pelo fato de a solidão ser uma das questões-chave, na filosofia contemporânea. A pesquisa visa a determinar o papel da solidão, na filosofia moderna, e as visões sobre o fenômeno. Na pesquisa, foram utilizados os seguintes métodos de conhecimento teórico: análise, síntese, comparação, abstração, concretização e generalização. Como resultado da investigação, foram obtidas várias conclusões. Em particular, foi determinado qual o papel desempenhado pelo tema da solidão, em diferentes períodos, como na Antiguidade, na (...) Idade Média, no Renascimento e na Modernidade. A classificação moderna da solidão foi considerada, tendo sido determinados quais de seus tipos são positivos e quais são negativos, bem como qual é a relação entre eles. Os fatores objetivos de prevalência da solidão, no mundo de hoje, são identificados. A pesquisa introduz uma nova perspectiva sobre a solidão, na filosofia moderna, demonstrando a inter-relação entre diferentes tipos de solidão e o estado espiritual de uma pessoa. (shrink)

Loneliness is a near-universal experience. It is particularly common for individuals with (so-called) psychopathological conditions or disorders. In this paper, we explore the experiential character of loneliness, with a specific emphasis on how social goods are experienced as absent in ways that involve a diminished sense of agency and recognition. We explore the role and experience of loneliness in three case studies: depression, anorexia nervosa, and autism. We demonstrate that even though experiences of loneliness might be (...) common to many psychopathologies, these experiences nevertheless have distinctive profiles. Specifically, we suggest that: (i) loneliness is often a core characteristic of depressive experience; (ii) loneliness can drive, and even cement, disordered eating practices and anorectic identity in anorexia nervosa; iii) loneliness is neither a core characteristic of autism nor a driver but is rather commonly experienced as stemming from social worlds, environments, and norms that fail to accommodate autistic bodies and their distinctive forms of life. We aim to do justice to the pervasiveness of loneliness in many — if not all — psychopathologies, while also highlighting the need to attend to psychopathology-specific experiences of loneliness, agency, and (non-)recognition. (shrink)

In this article, we illuminate the affective phenomenon of loneliness by exploring the question of how it relates to love and other forms of friendship. We reflect in particular on the question of how different forms of loneliness are relevant to human existence. Distinguishing three forms of loneliness, we first introduce two border cases of loneliness: unfelt loneliness in which one’s individuality is denied and one therefore cannot feel lonely; and existential loneliness in which (...) the possibility of intimacy and existential communication are denied and one therefore cannot but feel lonely. We then turn to loneliness that occurs within intimate friendships—even the most intimate ones. In our analysis, we pay attention especially to the role of communication. In order to do so, we repeatedly turn to poetic expressions of loneliness. We argue that loneliness cannot reflect only the absence or partial failure of communication but also the inherent limits of communication. These limits in turn point back to the nature of human existence and love itself. (shrink)

When a loved one dies, it is common for the bereaved to feel profoundly lonely, disconnected from the world with the sense that they no longer belong. In philosophy, this experience of ‘loss and loneliness’ has been interpreted according to both a loss of possibilities and a loss of the past. But it is unclear how these interpretations apply to the distinctive way in which loss and loneliness manifest in old age. Drawing on the phenomenological analyses of (...) old age given by de Beauvoir and Améry, I consider how the diminishment of the capacity for projection and recollection complicate recent interpretations of loss and loneliness, whilst nevertheless reinforcing the conclusion that in old age subjectivity is necessarily impoverished. Developing a critical stance on de Beauvoir and Améry’s underlying conception of subjectivity, I turn to Levinas in considering whether or not there is a way to reimagine subjectivity such that the estrangement and alienation of older adults might be ameliorated rather than exacerbated. Grounded in the passive body-in-itself rather than the self-transcending capacity of the body-for-itself, I suggest it becomes possible to reconceptualise the experience of loss and loneliness in old age; both in terms of what is lost and what needs to be restored if older adults are to be helped to find themselves at home in the world in the midst of, and indeed because of, manifold loss. (shrink)

Current research claims loneliness is passively _caused_ by external conditions: environmental, cultural, situational, and even chemical imbalances in the brain and hence avoidable. In this book, the author argues that loneliness is actively _constituted_ by acts of reflexive self-consciousness and transcendent intentionality and therefore unavoidable.

Loneliness has been a major concern for philosophers, poets and psychologists for centuries. In the past several decades, it has concerned clinicians and public health practitioners as well. The research on loneliness is urgent for several reasons. First, loneliness has been and still is extremely ubiquitous, potentially affecting people across multiple demographics and geographical areas. Second, it is philosophically intriguing, and its analysis delves into different branches of philosophy including phenomenology, existentialism, philosophy of mind, etc. (...) Third, empirical research has shown that loneliness is a significant health risk factor. Loneliness may thus be defined as a (negative) social determinant of health.Having that said, COVID-19 has demonstrated how little we as members of humanity have been prepared to face the loneliness resulting from the global response to the virus. As people worldwide are literally dying from loneliness, we still do not know what makes one feel lonely while making another feel being in solitude, or how is it that one feels lonely in the heart of London.In this essay, I first review loneliness in general and specifically in the context of COVID-19. I then argue that loneliness should be understood as a social determinant of health. Lastly, I argue that individuals have a right not to be lonely. Such right stems in turn from the right to healthcare or even a right to health. (shrink)

According to Tom Roberts and Joel Krueger's frustrated pro-attitude account of loneliness, loneliness is primarily characterized as an affective state in which individuals perceive certain social goods as unattainable. The frustration of pro-attitudes, or the desire for social connections, plays a significant role in understanding the nature of loneliness. However, in this article, I argue that the frustrated pro-attitude account falls short in explaining a specific type of loneliness known as clueless loneliness, wherein a person (...) feels lonely without experiencing a salient frustration of pro-attitude. By analyzing five cases of clueless loneliness—the case of desiring the wrong thing, the case of failing to form concrete desires, the case of having an illusion of desire fulfillment, the case of holding self-deceptive beliefs about need fulfillment, and the case of lacking a desire for social goods—I propose a revised account that acknowledges the complexity of loneliness and the potential disconnect between perceived social goods and the actual fulfillment of one's need for connection. My objective in this article is to demonstrate that this revised understanding of loneliness provides a more comprehensive framework for examining the nature of loneliness and its impact on different groups of people within society. (shrink)

This note introduces a framework incorporating multiple sources of evidence into the response to COVID-19 to overcome the neglect of social and psychological causes of illness. By using the example of psychological research on loneliness and its effects on physical and mental health with particular focus on aging and disability, I seek to open further inquiry into how relevant psychological and social aspects of health can be addressed at policy level.

스마트폰 중독과 1인 가구로 예시하는 외로움과 거기에서 파생하는 사회적 위기들이 21세기의 시대 문제로 확산하고 있다. 현대판 외로움의 의미와 양태는 어느 시대나 출현했던 것은 아니고, 근대 이후에 특히 19세기를 거치면서 형성된 역사적 산물이다. 게다가 오늘날의 외로움은 주관적이고 심리적인 파장에 그치지 않고 정치 혐오와 사회에 대한 분노로까지 전이되고 확장하면서 정치 지형을 극우화하는 위기를 낳고 있다. 그래서 이 글은 외로움의 의미가 일률적이지 않았다는 전제 아래, 한나 아렌트의 고독과 외로움을 비교하면서 외로움의 의미가 어떻게 달라져 왔는지를 그리고 21세기 외로움을 낳는 변수는 무엇인지를 살펴본다. 마지막에는 사람들이 (...) 지금까지 누렸던 사회적 지위와 자기 존중감을 상실하게 하는 실존적 상황을 분석하면서 외로움과 정치 혐오가 연결되는 사회신경과학적 기전을 개인적 차원에서 탐구한다. (shrink)

Since the beginning of the current COVID-19 pandemic, specialists were concerned about the potential detrimental effects of physical distancing measures on well-being. Loneliness has been underscored as one of the most critical ones given the wide range of mental and physical health problems associated with it. Unlike social isolation, loneliness does not depend on social network size, so it can be experienced even if surrounded by others, or not be experienced at all even if one is alone. In (...) this article, I propose that the feeling of loneliness might result from a closure in a person’s affordance space, i.e., in the whole range of affordances that might stand out as relevant to an individual with a particular repertoire of habits and embedded within certain sociocultural practices. I will explore three possible sources of this closure during the current pandemic, as well as some ways in which people coped with loneliness. (shrink)

Loneliness is more complex and multi-faceted than it may appear at first glance. Most of the characterizations that we have of loneliness in the extant literature tend to focus on the absence of other people and on the social, mental, and physical distress that can be caused by this type of absence. Although the experience of absence may be a fundamental and encompassing aspect of loneliness, loneliness may also reflect a deeper, more complex experience. This paper (...) integrates data from a qualitative study on the phenomenology of loneliness with philosophical theories on the self. It argues that there is a connection between the experience of absence and the impossibility to appear in the world and that this may consequentially lead to the disruption of self-experience. (shrink)

Loneliness is often described as an experience that is about the absence of other people. But loneliness also has an important self-directed aspect: it is oneself one experiences as lonely. I begin by taking it that what the lonely person experiences as absent are not simply other people but rather certain kinds of social relationships with them. Loneliness then involves a disappointed self-relation, a form of estrangement from oneself. I substantiate this view by appeal to psychological model (...) theory. Social agents operate with triadic models of their environments that they themselves, together with the other person and the environment, help constitute. Social models are formed on the basis of intersubjective interaction and enable the social agent to contribute to these interactions. Conceptually more sophisticated versions of social models are at play in the conduct of complex social relationships like friendships or partnerships. Participants in these relationships regulate their social activities by applying the model to concrete situations and then acting so as to adjust the social situation to the model they entertain of it. The self thus features twice in the social agent’s experience, as a participant in the interaction and as an observing and regulating perceiver. Loneliness is the result of one way in which social reality can fail to be in tune with the model the person has of it. It involves a discrepancy between the model of her social life, including her own role in it, and how she perceives that social life to be. (shrink)

Political Loneliness: Modern Liberal Subjects in Hiding examines the loneliness that remains at work in modern life even as we find ourselves increasingly interconnected. While much has been said about this experience in the main currents of continental philosophy, this book opens new paths within this discourse by developing the problem of loneliness in a political register. The central claim of this book is that neoliberal subjectivity has rendered us lonely. Drawing especially on the work of (...) Hannah Arendt, the author suggests that the political structures we have inherited from the liberal tradition—such as the anonymity of the vote and the right to pursue one’s private self-interest as far as possible—have left us hidden from one another, unable to appear as members of a common world. The author further argues that it is precisely this experience of political loneliness that renders citizens in liberal and allegedly open societies desperate to belonging and willing, in turn, to surrender to delusional fellowships like totalitarianism. By developing the problem of loneliness in a political register, this book offers a framework for interpreting the rise of totalitarianism at the beginning of the twentieth century, no less than the ascendance of right-wing populism in Western liberal democracies today. It thus makes an important contribution to debates in current continental philosophy, liberal political theory, and critical theory regarding issues of alienation, political life, and community in the present age. (shrink)

Loneliness and solitude have similar attributes to individuals, but there is a critical variance between the two regarding the impact on the individual. Loneliness is an unpleasant feeling in a broad sense, while according to some philosophers, solitude is regarded as a joyful necessity when one establishes a deep relationship with the outside world. This article aims to develop a sensible account of the difference between solitude and loneliness by looking at some insightful philosophical viewpoints. Importantly, this (...) article aims to explain the dimensions in which solitude is a positive phenomenon. I will analyze the role of solitude in eliminating loneliness from two aspects: self-consciousness and self-knowledge construction. (shrink)

Loneliness is commonly conceived of as a topic under the purview of psychology. Empirical research on loneliness utilizes a definition of psychology as essentially subjective, i.e. as a first-personal mental property an individual can have. As a first-personal mental property, subjects have, as it were, privileged access to their state of being lonely. Rehearsing some well-known arguments from later Wittgenstein, I argue that loneliness – contrary to an unargued assumption present in several academic engagements – is not (...) subjective in the sense that whether or not a person is lonely does not in all cases hinge on that person’s subjective mental states. This becomes apparent when considering cases of alienation from self-knowledge (Moran 2001). Using Heidegger’s notion of being-in-the-world and being-with I argue that such cases from alienation point towards the notion that loneliness is not merely a subjective feeling, but a categorically different privation of the fundamental mode of being with others. (shrink)

European Journal of Philosophy, EarlyView.

Patients with a life-threatening illness can be confronted with various types of loneliness, one of which is existential loneliness (EL). Since the experience of EL is extremely disruptive, the issue of EL is relevant for the practice of end-of-life care. Still, the literature on EL has generated little discussion and empirical substantiation and has never been systematically reviewed. In order to systematically review the literature, we (1) identified the existential loneliness literature; (2) established an organising framework for (...) the review; (3) conducted a conceptual analysis of existential loneliness; and (4) discussed its relevance for end-of-life care. We found that the EL concept is profoundly unclear. Distinguishing between three dimensions of EL—as a condition, as an experience, and as a process of inner growth—leads to some conceptual clarification. Analysis of these dimensions on the basis of their respective key notions—everpresent, feeling, defence; death, awareness, difficult communication; and inner growth, giving meaning, authenticity—further clarifies the concept. Although none of the key notions are unambiguous, they may function as a starting point for the development of care strategies on EL at the end of life. (shrink)

Patricia Joy Huntington reflects that loneliness does not only consist of the heartfelt absences of a friend, partner, spouse, or child, but rather stems from a radical breach in one's life journey. In this conceptually rigorous and warmly poetic book, Huntington develops a unique philosophy of receptivity and an original portrait of redemptive suffering. By fully exploring notions of pain, she also examines how the relation between the heart's musical attunement and meaning-filled life passages can lead one to (...) a more spiritual philosophy and a more independent life. Huntington reveals the maternal face of God and encourages the feminine divine in her poignant narrative of overcoming. This deeply philosophical meditation offers a nuanced view of religious experience, providence, and transcendence. (shrink)

In view of recent articles citing the Stoics as a defence or refutation of cosmopolitanism it is legitimate to ask whether the Stoics did in fact have an argument for cosmopolitanism which may be useful to contemporary political philosophers. I begin by discussing an interpretation of Stoic views on cosmopolitanism by Martha Nussbaum and A.A. Long and show that the arguments they attribute to the Stoics are not tenable in the light of present day philosophy. I then argue that (...) the Stoics did offer a very different argument for cosmopolitanism which is both more interesting and more plausible in that it draws on a conception of human nature similar to Aristotles and contemporary virtue ethics. Lastly I consider an objection made to their particular brand of cosmopolitanism by Martha Nussbaum, namely that a Stoic cosmopolitan life is devoid of personal affiliation and therefore unbearably lonely. I argue that this objection is in fact unfounded. (shrink)

The overtones of the experience of loneliness are paradoxical suggesting a pure, disembodied state or condition of man which has 'descended' and foundimmediate expression in a present-at-hand occurrence. How are we to explain this merging of the metaphysical and the accidental? I wish to suggest that thismerging takes place through our narrations to ourselves of how we have uncovered our loneliness. These narrations arise as we encounter and bespeakthe possibilities of our existence here. And paradoxically, these narrations provide (...) us with a feeling of companionship to our own experience which rendersloneliness full, rich and close to the source of our emergence. (shrink)

The direct reference point for these analyses is the process of making moral decisions, but a particular point of interest is the difficulty associated with making decisions when acting subjects are aware that their choice of moral good can lead to the breakdown of relationships with those close to them or to their exclusion from the group that have been most important to them so far in their lives, consequently causing them to experience loneliness. This difficulty is a challenge (...) for education, which in supporting the moral development of a maturing person should prepare her/him for choosing moral good even if this requires personal sacrifices. In these analyses, assuming that knowledge of moral good is not sufficient for morally good actions, I refer mainly to the virtues of character that facilitate making morally good decisions and I seek the answer to the question: what character traits should be shaped in maturing persons, so that as adults they can resist moral evil, even when this will clearly lead to the experience of loneliness? I propose these character traits as expressing moral virtues—especially the cardinal virtues of prudence, justice, temperance and fortitude. In this way, I join in the discussion relating to the teleology of education. I do not touch on the methodology of education, however. The argument is presented in two parts. In the first, I introduce the problem of decision-making implying consent to loneliness. In the second, I reflect on the characteristics of a person who is capable of making such a decision. (shrink)

Rozprawa Doktora Piotra Domerackiego zatytułowana Horyzonty i perspektywy monoseologii. Filozoficzne studium samotności stanowi ciekawą i oryginalną propozycję intelektualną. Jako oczywiste plusy przedstawionego opracowania wskazać należy oryginalność tematyki, rozległość studiów oraz dojrzały charakter refleksji autora. Samotność stanowi temat ciągle aktualny i powracający, a jednocześnie zaskakujący złożonością i wielowymiarowością. Jest to przy tym temat, który prowokuje do pytań o naszą własną tożsamość, stanowi punkt wyjścia dla autoanalizy i pytania o relacje z innymi. Odpowiedzi na pytanie o mechanizm rozprzęgania się tych więzi i (...) konsekwencje tych procesów dla człowieka ukazują paradoksy i sprzeczności myślenia o tym zagadnieniu. […] W przedstawionym opracowaniu dr Piotr Domeracki podejmuje ogromny wysiłek przedstawienia całej tej złożoności i wewnętrznych napięć organizujących badania i refleksję nad samotnością. Realizując podjęte zadanie, Autor odnosi wiele sukcesów. Z recenzji wydawniczej dr hab. Heleny Ciążeli, prof. APS, Warszawa Wszelki system wiedzy o samotności, jeśli aspiruje do zupełności oraz jeśli ma być wiarygodny, miarodajny i funkcjonalny, powinien być komplementarny, to znaczy powinien umiejętnie łączyć minimalistyczną oraz maksymalistyczną (w sensie Walzerowskim) perspektywę oglądu i deskrypcji. Zasadniczą trudnością w precyzyjnym i kompleksowym opisie samotności jest jej wysoce ograniczona komunikowalność na poziomie doznaniowości. Samotność jest bowiem niezwykle oporna wobec możliwości empatycznego jej współprzeżywania. Z tego powodu jawi się ona jako agregat takich negatywnie percypowanych własności i określeń, jak monadyczność, solipsystyczność, apatyczność, autystyczność czy outsiderstwo. Zasadniczym celem niniejszej monografii – oprócz intencji wyłożenia i popularyzacji standardów wiedzy monoseologicznej – jest dążenie do przedstawienia jak najszerszego spektrum problemowego oraz siatki pojęciowej filozofii samotności. (shrink)

In this paper, I explore loneliness as a primordial call to find accord with the self that, as Kierkegaard claims, is born of spirit. I put Kierkegaard’s Anti-Climacan formula, “the more consciousness, the more self,” to work by examining lamentation over loss of the innocent days of youth as symptomatic of primordial loneliness. In loneliness, I argue, we confound loss of naivete (a developmental change) with loss of innocence (a spiritual failing). While each person is fated to (...) lose naivete, no person loses innocence by developmental necessity. Each person loses innocence by his or her own hand in freedom. (shrink)

I develop an externalist perspective and analysis of the relatedness of loneliness and (harmful) alcohol use and the concept of loneliness. I depart from twenty qualitative interviews with people undergoing inpatient treatment for alcohol dependence. Both, loneliness and its relatedness to alocohol dependence turn out to be complex relational and interactional phenomena whose occurrence and dynamics depend on the social and situational conditions under which they arise. Despite huge variations in interviewees’ experiences of loneliness, they share (...) a common phenomenological and analytical structure. Loneliness arises when instances of social interaction fail to arrive at mutual understanding within a certain social context. Loneliness is neither reducible to individual experiences nor to distinctive characteristics of a person. Rather, it presents an evaluative and interactional phenomenon, a person’s awareness of his/her failure to establish mutual understanding with others in social interaction. The relatedness of alcohol dependence and loneliness is neither conceptual nor causal nor explainable by facts about the individuals concerned, but depends on the kind of loneliness involved and the function habitual ways of drinking alcohol have in a person’s everyday life and social environment. (shrink)