Transcendental versus Hermeneutic Phenomenology in Being and Time

Author(s):  
Cristina Lafont
2021 ◽  
Vol 11 ◽  
pp. 102-135
Author(s):  
John J. Preston ◽  

I argue that Heidegger’s methodological breakthrough in the early 1920s, the development of hermeneutic phenomenology, and the structure of Being and Time are the result of Heidegger’s appropriation of Aristotle’s philosophical method in his Physics and Nicomachean Ethics. In part one, I explain the general structure of Aristotle’s method and demonstrate the distinction between scientific and philo­sophical investigations. In part two, I show how formal indication and phenomenological destruction are the product of Heidegger’s reading of Aristotle’s method by demonstrating their affinity in approach, content, and criteria for success. Lastly, in part three, I show how aspects of Being and Time, specifically das Man and the destruction of history, become more intelligible when framed in terms of an Aristotelian investigation into endoxa.


Author(s):  
Thomas R. Flynn

Toward the midpoint of his career, Sartre famously announced the separation from his previous work which he described as a rationalist philosophy of consciousness. Henceforth, he implied, his focus would be on free organic praxis. It would be dialectical and historical not just analytical and psychological. It seemed that he was distancing himself from classical (constitutive) Husserlian phenomenology in favor of something more fluid, more concrete like the hermeneutic phenomenology that he discovered in the Heidegger of Being and Time and was recommending as an ingredient in his Existential psychoanalysis. But classical phenomenology was not so much passed over as it was placed in abeyance to return in Sartre’s study of Gustave Flaubert, his life and times. The author proposes to chart and critique this methodological circle of applied phenomenology.


2005 ◽  
Vol 35 (1) ◽  
pp. 141-180 ◽  
Author(s):  
Bettina Bergo

AbstractThis essay studies the unfolding of Levinas' concept of transcendence from 1935 to his 1984 talk entitled "Transcendence and Intelligibility." I discuss how Levinas frames transcendence in light of enjoyment, shame, and nausea in his youthful project of a counter-ontology to Heidegger's Being and Time. In Levinas' essay, transcendence is the human urge to get out of being. I show the ways in which Levinas' early ontology is conditioned by historical circumstances, but I argue that its primary aim is formal and phenomenological; it adumbrates formal structures of human existence. Levinas' 1940s ontology accentuates the dualism in being, between what amount to a light and a dark principle. This shift in emphasis ushers in a new focus for transcendence, which is now both sensuous and temporal, thanks to the promise of fecundity. Totality and Infinity (1961) pursues a similar onto-logic, while shifting the locus of transcendence to a non-sexuate other. The final great work, Otherwise than Being or beyond Essence (1974) offers a hermeneutic phenomenology of transcendence-in-immanence. It rethinks Husserl's focus on the transcendence of intentionality and its condition of possibility in the passive synthesis of complex temporality. If the 1974 strategy 'burrows beneath' the classical phenomenological syntheses, it also incorporates unsuspected influences from French psychology and phenomenology. This allows Levinas to develop a philosophical conception of transcendence that is neither Husserl's intentionality nor Heidegger's temporal ecstases, in what amounts to an original contribution to a phenomenology both hermeneutic and descriptive.


2016 ◽  
Vol 3 (2) ◽  
pp. 32-42
Author(s):  
Catherine Morley

A hermeneutic phenomenology was undertaken to explore eating and feeding experiences with 11 women living with changed health status and who had household feeding responsibilities. Thematic analysis yielded two distinct narratives; those in Life-the-Same (LS) group (n=3; participants whose lives were relatively the same after a period of adjustment), and the Life Altered (LA) group (n=8) (those whose lives were completely altered as a result of their condition). Participants in the LS group had adjusted to new dietary, exercise, and medication routines, achieved physiologic goals, and retained eating and feeding routines at and away from home. Participants in the LA group experienced profound changes in ingesting and digesting food, and eliminating waste, physical appearance, and in enjoyment of eating, and rarely left home. Anticipated physiologic effects of dietary change were not achieved due to physical deterioration. Family and friends took on feeding duties when the regular ‘feeder’ was acutely ill, however, participants resumed these roles as soon as they were able (even though they remained unwell) owing to the strength of role identification. The Organizational Framework for Exploring Nutrition Narratives (OFFENN) emerged from the analysis, and is comprised of four domains (Personal; Household; Beyond Household; and Unthoughts), and four filters (Events/Facts; Values/Beliefs; Actions; Emotions and Reflections). The framework offers a means to explore clients’ narratives and to invite conversations about eating and feeding; it is not meant to be prescriptive of dietary guidance, and has application in dietetics education (in preparing students for their counselling roles and in informing research).


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