Background Practices

2017 ◽  
Author(s):  
Hubert L. Dreyfus
Keyword(s):  
Scientific Realism ◽  
Distinctive Feature ◽  
Phenomenological Description ◽  
Existential Philosophy ◽  
Textual Exegesis ◽  
European Tradition ◽  
Continental Divide ◽  
European Philosophy ◽  
Anglophone World ◽  
Hubert Dreyfus

Hubert Dreyfus is one of the foremost advocates of European philosophy in the anglophone world. His clear, jargon-free interpretations of the leading thinkers of the European tradition of philosophy have done a great deal to erase the analytic–Continental divide. But Dreyfus is not just an influential interpreter of Continental philosophers; he is a creative, iconoclastic thinker in his own right. Drawing on the work of Heidegger, Husserl, Merleau-Ponty, Foucault, and Kierkegaard, Dreyfus makes significant contributions to contemporary conversations about mind, authenticity, technology, nihilism, modernity and postmodernity, art, scientific realism, and religion. This volume collects thirteen of Dreyfus’s most influential essays, each of which interprets, develops, and extends the insights of his predecessors working in phenomenological and existential philosophy. The essays exemplify a distinctive feature of his approach to philosophy, namely the way his work inextricably intertwines the interpretation of texts with his own analysis and description of the phenomena at issue. In fact, these two tasks—textual exegesis and phenomenological description—are for Dreyfus necessarily dependent on each other. In approaching philosophy in this way, Dreyfus is an heir to Heidegger’s own historically oriented style of phenomenology.

scholarly journals Culture as a distinctive feature of an ethnic group (based on the example of translated handwritten literature of Polish-Lithuanian Tatar)

2016 ◽  
Vol 4 (2) ◽  
pp. 138-152
Author(s):  
Joanna Kulwicka-Kamińska
Keyword(s):  
Cultural Identity ◽  
Ethnic Group ◽  
Distinctive Feature ◽  
Cultural Environment ◽  
European Tradition ◽  
Religious Writings ◽  
Grand Duchy Of Lithuania ◽  
Grand Duchy

Abstract The article is focused on Tatar ethnic group. It tries to show on its example, how one can be open on other cultures without losing one’s identity and how to persevere in a different cultural environment. It refers to Tatars’ religious writings as the source helpful in maintaining cultural identity. An example of connection between Tatar translations and European tradition of translation, is used to characterize both permeation of cultures and features which served to build cultural separateness of Tatars living in the Grand Duchy of Lithuania.

scholarly journals Uwagi o pojęciu państwa i suwerenności

2010 ◽  
Vol 12 ◽  
pp. 109-131
Author(s):  
Paweł Kaczorowski
Keyword(s):  
Unique Feature ◽  
The State ◽  
Political Structure ◽  
Sovereign State ◽  
Fundamental Feature ◽  
The Real ◽  
Political Experience ◽  
European Tradition ◽  
European Philosophy ◽  
Modern Era

The author presents defi nitions of the concepts ‘state’ and ‘sovereignty’, which were formed in the modern era on the grounds of the European philosophy of politics, and reads them in the context of the Polish historical and political experience. He posits that the two concepts make up an inseparable whole belonging to the European tradition of statehood, in which sovereignty is the fundamental feature of a state and of a political structure, a feature which such a structure, if it constitutes a state must, in a way, by definition, possess. Sovereignty is a unique feature of a state because it stands apart from state’s other traits; it also stands apart from the state itself. It is distinct among other features, because the latter assume its existence, as it is only a sovereign state which can have the real, authentic and lasting features which determine its identity and character.

Kierkegaard and the ‘Truth’ of Christianity

Philosophy ◽  
1971 ◽  
Vol 46 (176) ◽  
pp. 89-108
Author(s):  
Paul Edwards
Keyword(s):  
Turning Point ◽  
Existential Philosophy ◽  
Objective Truth ◽  
Great Achievement ◽  
European Philosophy ◽  
New Interpretation ◽  
Scientific Truth ◽  
First Time ◽  
Scientific Rationalism

The Alleged Turning Point in European PhilosophyExistentialists, especially those who follow either Heidegger or Jaspers, find a great deal objectionable in what they variously call ‘scientism’, ‘scientific rationalism’, and ‘positivism’. In this article I shall discuss one of the alleged defects of scientific rationalism, that it recognizes only one kind of truth—the kind that existentialists call ‘objective truth’. ‘One great achievement of existential philosophy,’ writes William Barrett, ‘has been a new interpretation of the idea of truth in order to point out that there are different kinds of truth, where a rigid scientific rationalism had postulated but one kind: objective scientific truth.’ Not only scientific rationalists but traditional metaphysicians from Plato to Aquinas and Hegel are judged to be equally at fault here: they too have failed to recognize any truth other than the objective variety. It was Kierkegaard who for the first time effectively challenged the assumptions shared by scientific rationalists and traditional metaphysicians. Kierkegaard, in Barrett's words, ‘had to re-open the whole question of the meaning of truth … his stand on the question may well have marked a turning point in European philosophy.’

“Wanna Go Home, Baby?”: Sweeney Agonistes As Drama of the Absurd

PMLA ◽  
1970 ◽  
Vol 85 (1) ◽  
pp. 8-20 ◽  
Author(s):  
William V. Spanos
Keyword(s):  
The Self ◽  
Phenomenological Description ◽  
Existential Philosophy ◽  
Critical Perspective ◽  
Detective Story ◽  
Time Shape ◽  
The World ◽  
Formal Strategy ◽  
Thematic Pattern

Shifting our critical perspective on Sweeney to encounter it temporally rather than spatially (New Critically), we discover an existential content embodied in an Anti-Aristotelian form remarkably similar to the drama of the absurd. Its thematic pattern is that which finds its paradigm in the myth of the Furies and its most articulate phenomenological description in Heidegger: the paradoxical flight from death and, ultimately, Nothingness (the Erinyes) that ends in the saving recognition that death is a benign agent (the Eumenides). The flight, characterized in existential philosophy as the self-deceptive “domestication” of death, is epitomized in the wastelanders effort to transform Sweeney's tale of murder into a well-made detective story. But this impulse is thwarted by Sweeney's refusal to draw a distancing conclusion. This becomes Eliot's formal strategy. Like the Anti-Aristotelian absurdists, he “decomposes” the “time-shape” of his microcosm to prevent the audience from objectifying the dreadful contingency of the world of his play. Eliot's Anti-Aristotelianism, however, is ultimately different from that of the “humanistic” absurdists. Whereas the latter project an absolutely discontinuous “time-shape” grounded in a vision of a radically discontinuous universe, Eliot, who sees the macrocosm as a Nothingness that may be the obverse of Somethingness, projects a discontinuous (circular) “time-shape” that contains the possibility of linear direction.

scholarly journals The Present State of Existential Interventions Within Palliative Care

2022 ◽  
Vol 12 ◽  
Author(s):  
Takeshi Terao ◽  
Moriaki Satoh
Keyword(s):  
Advanced Cancer ◽  
Meaning Making ◽  
Meaning Of Life ◽  
Well Being ◽  
Life Review ◽  
Existential Philosophy ◽  
Existential Psychotherapy ◽  
European Tradition ◽  
Spiritual Well Being ◽  
Hope Intervention

Existential psychotherapy is rooted in the European tradition of existential philosophy. Existential philosophers include Husserl and Heidegger, who were German, and Camus, Sartre, de Beauvoir, and Merleau-Ponty, who were French. Their works contain existentially ultimate themes such as death, freedom, meaninglessness, and isolation. Based on their knowledge of existential philosophy, Binswanger, Frankl, and Boss developed the earlier existential psychotherapies such as Dasein-analysis and Logotherapy, while May, Laing, Yalom, May, and Wong started later existential psychotherapies in the British and American culture. Focusing on patients with advanced cancer and/or terminal care, we found nine types of existential psychotherapies which were investigated using randomized controlled trials (RCTs): Meaning-Centered Group Psychotherapy (MCGP), Individual Meaning-Centered Psychotherapy (IMCP), Meaning-Making intervention (MMi), Meaning of Life Intervention, Managing Cancer and Living Meaningfully (CALM), Hope Intervention, Cognitive and Existential Intervention, Dignity Therapy, and Life-Review Interviews, from 19 relevant RCTs. All deal with death, meaninglessness, isolation, and freedom. Particularly, MCGP, IMCP, MMi, Meaning of Life intervention, and CALM emphasize finding and/or making meaning in the individual's life. The effects on existential or spiritual well-being were confirmed in MCGP, IMCP, Meaning of Life intervention, and Life-Review intervention although the number of studies were very few. In the other interventions, there were heterogenous findings and again the number of studies was very small. Further studies are required to investigate the effects of existential psychotherapy on patients with advanced cancer.

Barbara Markiewicz. ed. "Między Mitem a Logosem, Europejski podręcznik filozofii" [Between the Myth and the Logos. The European Textbook of Philosophy]

1970 ◽  
Vol 6 (1) ◽  
pp. 243-246
Author(s):  
Wojciech Słomski
Keyword(s):  
Cultural Heritage ◽  
European Countries ◽  
European Regions ◽  
Unique Character ◽  
Cultural Specificity ◽  
European Tradition ◽  
European Philosophy ◽  
European Civilization

There is a difficulty in distinguishing the cultural heritage of Europe from the cultures deriving from the European tradition. They do not want to be regarded as the provinces under the European domination. This is not the only problem which emerges when we describe European civilization as a product of Greek and Christian traditions. The authors of the textbook entitled Between the Myth and the Logos were confronted with much greater difficulty, namely, with the need of defining what in the European philosophy and culture makes a whole, and what stays apart from this unity and determines the unique character of the currents of thought specific for different European regions and countries. It was essential therefore to select philosophers and their works in such a way, that the choice might reflect the unity of European philosophy and, at the same time, save the differences existing between philosophers and between methods of philosophy conditioned, to a certain extent, by the economical, political and cultural specificity of the European countries.

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