Within the vast reception history of Martin Heidegger's philosophical thought poets, novelists, and playwrights have occupied a central place. This collection of essays opens up new perspectives by tracing the manifold, often surprising ways in which Heideggerian concepts, motifs, and concerns have been taken up in literary and poetic writing since the middle of the 20th century. In their contributions, scholars from the Americas, Asia, and Europe explore intellectual constellations between Heidegger and selected literary figures such as John Ashbery, Julia de Burgos, Paul Celan, Elfriede Jelinek, and Velimir Khlebnikov. The volume unveils the immense creativity that crystallizes in these poetic and literary traces and disseminations of Heidegger's thinking. Hence, it points to new and fruitful ways to critically intervene in current philosophical and literary debates.

This is the definitive practical introduction to a skills-based approach in existential therapy. Accessible for those without a philosophical background, it describes the concrete and tangible skills, tasks and interactions of existential practice. It covers the theoretical background and history of existential therapy, along with taking a phenomenological approach to practice and individual clients. This second edition has been thoroughly updated to reflect recent thinking, and expanded to include: * A new chapter on the applications of existential therapy in wider contexts, such as supervision and coaching. * A new chapter covering professional issues and challenges, such as working in the NHS, engaging with research and the use of the Internet in existential therapy. * A companion website which includes video content, featuring the authors explaining each chapter's underpinning theory, and demonstrating the principles in practice. A much needed resource for trainees as well as experienced practitioners keen to expand their knowledge, the authors make the existential approach accessible to all those who wish to find out what it has to offer.

Simone de Beauvoir made her own distinctive contribution to existentialism in the form of an ethics which diverged sharply from that of Jean-Paul Sartre. In her novels and philosophical essays of the 1940s she produced not just a recognizably existentialist ethics, but also a character ethics and an ethics for violence. These concerns, stemming from her own personal philosophical background, give a vital, contemporary resonance to her work. De Beauvoir's feminist classic The Second Sex reflects her earlier philosophical interests, and is considerably strengthened by this influence. This book defends her existentialist feminism against the many reproaches which have been levelled against it over several decades, not least the criticism that it is steeped in Sartrean masculinism.

For over fifty years the concept of memory has played a crucial role in a large number of academic and societal debates. The Work of Forgetting: Or, How Can We Make the Future Possible? draws attention to the limits of the academic field of memory studies. It argues that the faculty of memory offers an inadequate response to the challenges of the present. The book sets up a dialogue between the philosophies of forgetting that underlie the writings of Friedrich Nietzsche, Walter Benjamin and Gilles Deleuze, and the philosophies of memory that inform the work of Sigmund Freud, Martin Heidegger and Hannah Arendt. It builds on the idea that history is inseparable from a type of transience that cannot be counter-acted by the preserving work of memory and develops a new understanding of the phenomenon of forgetting in which the passage of time is asserted in thought and thus made productive.

What is given to us in conscious experience? The Given is an attempt to answer this question and in this way contribute to a general theory of mental content. The content of conscious experience is understood to be absolutely everything that is given to one, experientially, in the having of an experience. Michelle Montague focuses on the analysis of conscious perception, conscious emotion, and conscious thought, and deploys three fundamental notions in addition to the fundamental notion of content: the notions of intentionality, phenomenology, and consciousness. She argues that all experience essentially involves all four things, and that the key to an adequate general theory of what is given in experience-of 'the given'-lies in giving a correct specification of the nature of these four things and the relations between them. Montague argues that conscious perception, conscious thought, and conscious emotion each have a distinctive, irreducible kind of phenomenology-what she calls 'sensory phenomenology', 'cognitive phenomenology', and 'evaluative phenomenology' respectively-and that these kinds of phenomenology are essential in accounting for the intentionality of these mental phenomena.

This is an innovative work in Africana philosophical thought that links the phenomenon of nihilism in black America, in particular black American youth, to modern traditions of Western philosophy. Black Nihilism and Antiblack Racism engages defining themes of black existential life by offering a framework for considering the relationships between antiblack racism, pessimism, nihilism, weakness, strength, maturity, freedom, and hope in the 21st century. This book readdresses themes popularly raised by Cornel West in 1994 regarding the nature, causes, evaluations, diagnoses, and prognoses of what has been called, "nihilism in black America." Black Nihilism and Antiblack Racism seeks to recontextualize discussions of nihilism and its possibilities for American cultural life. As a result, this book bears important questions, offers unique analyses, and suggests radical responses that are relevant for studies of black life and theories of justice in twenty-first century America.

This volume consists of over one-hundred epistolary exchanges between Martin Heidegger and one of his earliest students, Karl Loewith, who became a renowned and accomplished philosopher in his own right. The letters span a period of just over fifty years and range from casual to philosophical in tone. The more philosophically oriented letters shed important light on the ideas and writings of both Heidegger and Loewith, while the more casual letters provide insight into Heidegger the teacher, the man, and the friend, as well as into Loewith the devoted but reflectively critical student. By providing previously untranslated materials, this volume contributes to a greater understanding of the lives and the work of these two crucially important philosophers. Additionally, through the various bibliographical and cultural details that are disclosed along the way, this volume contributes to a greater understanding of German intellectual and cultural history during the span of its most challenging and devastating years.

The problem of antiblack racism has a long history in the world, with as long a history of thinkers writing and theorizing against it. Few philosophers have opposed institutionalized racialism as vehemently as Jean-Paul Sartre, both in his intellectual work and in his political action. This book argues that not only does a relationship exists between Sartre's existentialist philosophy and antiracism but also, more profoundly, that it is precisely his existential ontology that informs his anti-racist social and political commitments. He sought to examine the complexity of our existence as conscious bodies and thus provides the ontological basis for understanding the situation of a black person in an antiblack world. This book is about how Sartre's philosophy - especially his early writings - can be applied to address the problem of racism against black people. It argues that among the many concepts in Sartre's work that are useful in understanding the problem of racism against black people, the philosophical notion of contingency is one of the most significant. Contingency in Sartre is the view that whatever exists, need not exist, and that therefore it can be changed; that the fact that one is born white or black without their choice, has no moral weight at all in treating others as though they are responsible for what they are. In this book Mabogo More contends that through Sartre's philosophical notion of contingency, he provides us with the ammunition to understand and deal with racism broadly, and antiblack racism in particular.

The book sets out to analyze the notion of a priori justification and of a priori knowledge. The most influential explanations of the a priori within the contemporary analytic tradition are analyzed. It is shown that the theories which group around the notion of implicit definition ultimately entail that the propositions which can be known a priori are to be analyzed along conventionalist lines. It is argued that the notion of objective a priori knowledge requires a commitment to the existence of a faculty which is the source of and justifies that kind of knowledge. The existence and functioning of this faculty cannot be explained within a strictly naturalistic set of constraints. Attention to the phenomenology of justification (validation) both of observational and purportedly a priori statements however reveals that the naturalistic demands are based on an asymmetry thesis among perception (and credited genuine sources of justification) and rational insight which is false. Therefore it is argued that a corresponding symmetry thesis must be accepted, according to which rational insight should be regarded as a justification-conferring faculty. In the final part of the book it is argued that Husserl s conception of the analytic/synthetic distinction, and of concept constitution, allow for an objective interpretation both of analytic and synthetic a priori knowledge."

Understanding Human Conduct: The Innate and Acquired Meaning of Life presents a new and provocative model of life-meaning. The Consciousness-Meaning (CM) model is founded on two major assumptions: (a) consciousness is a necessary condition for meaning and understanding, and (b) there are two types of life-meaning, innate and acquired. The latter is divided into ordinary and extreme meanings. The CM model successfully deals with human behavior (e.g., crisis of life and suicide) as well as alternative approaches based on philosophy (e.g., existentialism) and science (e.g., evolution).

This book challenges the widespread view of Kierkegaard's idiosyncratic and predominantly religious position on mimesis. Taking mimesis as a crucial conceptual point of reference in reading Kierkegaard, this book offers a nuanced understanding of the relation between aesthetics and religion in his thought. Kaftanski shows how Kierkegaard's dialectical-existential reading of mimesis interlaces aesthetic and religious themes, including the familiar core concepts of imitation, repetition, and admiration as well as the newly arisen notions of affectivity, contagion, and crowd behavior. Kierkegaard's enduring relevance to the malaises of our own day is firmly established by his classic concern for the meaning of human life informed by reflective meditation on the mimeticorigins of the contemporary age. Kierkegaard, Mimesis, and Modernity will be of interest to scholars and advanced students working on Kierkegaard, Continental philosophy, the history of aesthetics, and critical and religious studies.

Philosophical debates, many of them involving the appropriation of modern Western philosophical doctrines, are a crucial element shaping the intellectual and practical behaviour of many thinkers in the Islamicate world and their audiences. One Western philosopher currently receiving a particularly lively reception throughout the Islamicate world is Martin Heidegger. This book explores various aspects of the reception of Heidegger's thought in the Arabic, Iranian, Turkish, and South Asian intellectual context. Expert Heidegger scholars from across the Islamicate world introduce and discuss approaches to Heidegger's philosophy that operationalize, recontextualize, or review it critically in the light of Islamic and Islamicate traditions. In doing so, this book imparts knowledge of the history and present situation of Heidegger's reception in the Islamicate world and suggests new pathways for the future of Heidegger Studies - pathways that associate Heidegger's thought with the challenges presently faced by the Islamicate world.

* This volume examines the philosophy of Albert Camus through his concept of 'decivilization'* It Will be of great interest to scholars and researchers of Western literature, especially French, and Western Philosophy.* Albert Camus won the Nobel Prize for literature.

Richard Rojcewicz's Heidegger, Plato, Philosophy, Death: An Atmosphere of Mortality offers an original perspective on the bond between philosophy and death in the thought of Martin Heidegger and Plato. For Heidegger, authentic being-toward-death is not preoccupation with death as such, nor resoluteness in the face of one's demise, but preoccupation with the meaning of the beings-ourselves-who comport themselves understandingly toward death and who breathe an atmosphere of mortality. Authentic dying is then nothing other than the practice of philosophy. For Plato, philosophy is the practice of dying, the separating of the soul to its own autonomous existence. This separation, however, is not that of the soul from the body. Instead, it is separation from common understanding, hearsay, everydayness, and mediocrity. Accordingly, both Heidegger and Plato see an intimate connection between philosophy and death. Rather than a morbid focus on negativity and dissolution, however, this connection leads to a call to being authentic, thinking for oneself, and repudiating the superficiality of the crowd. For both Heidegger and Plato, philosophizing and dying are, most concretely, a matter of heeding the Delphic oracle: Know thyself. Rojcewicz pursues this theme of philosophy and death through the topics of signs, anxiety, conscience, music, and the COVID-19 pandemic.

Building on the thriving discussion on the role of attention within the phenomenological tradition, from Aron Gurwitsch and Merleau-Ponty to Bernhard Waldenfels, this book investigates the enigmatic role of attention as a faculty that enables change within subjective and intersubjective experience. The aim of the book is to reveal some characteristics of the processes in which subjects are unmade and remade, and to highlight how we are able to change our relation to an empirical world that nevertheless has unity and constancy in our perception.

Postphenomenological Investigations: Essays on Human-Technology Relations provides an introduction to the school of thought called postphenomenology and showcases projects at the cutting edge of this perspective. Postphenomenology presents a unique blend of insights from the philosophical traditions of phenomenology and American pragmatism, and applies them to studies of user relations to technologies. These studies provide deep descriptions of the ways technologies transform our abilities, augment our experience, and shape the world around us. This book proceeds with a preface by Don Ihde, postphenomenology's founder, and a detailed review of the main ideas of this perspective by the editors Robert Rosenberger and Peter-Paul Verbeek. The body of this volume is composed of twelve postphenomenological essays which reflect the expansive range, detail-orientation, and interdisciplinarity of this school of thought. These essays confront a broad assortment of topics, both abstract and concrete. Abstract topics addressed include metaphysics, ethics, methodology, and analysis of the notions of selfhood, skill training, speed, and political activism. Just a few of the concrete topics studied include human-like interactive robots, ethics education, image interpretation in radiology, science fiction tropes, transportation history, wearable computing, and organ donation protocols for brain-dead bodies. The volume concludes with constructive critiques of postphenomenology by Andrew Feenberg, Diane Michelfelder, and Albert Borgmann, all figures whose work is relevant to postphenomenological projects.

The contributions, composed in this volume, are inspired not only by the necessity but also by the potentialities of a process which continues and deepens cross-cultural understanding, especially between Islamic and Western philosophy. Following the tradition of an East-Western symphony of thoughts, the authors focus on common horizons and while applying comparative and historical approaches, varieties of unity appear on the ways towards a New Enlightenment. The creative force, orchestrating the harmony in the web of Life, communicates in the mean time with the capacities of human beings, advancing in deciphering its micro-macrocosmic dimensions. Here, the encounter of the Logos of Life Philosophy (A-T. Tymieniecka) and Islamic Philosophy open the space for constructive disputation. In the wake of the crisis of postmodern unknowability, paths towards a new critique of reason go hand in hand with fundamental issues, being reflected newly.

As the methodology for coaching supervision has grown and developed in recent years, so too has the need for comprehensive engagement with the needs of supervisees. This ground-breaking and much-needed new book from Monica Hanaway presents a unique existential approach to coaching supervision. This book includes an introduction to the model, with emphasis on the philosophical focus of the existential coaching approach and concepts such as uncertainty, freedom, emotions, values and beliefs, meaning, and relatedness. Hanaway offers supervisors ways of working with their supervisees on each of the key existential themes, as well as a comparison with other coaching supervision models. This book describes how a supervisor can bring an existential approach into their work, both with existential coaches and with those working in different modalities who are interested in adding to their portfolio of service. It will be of immense value to academics and students of coaching psychology.

The Phenomenology of Revelation in Heidegger, Marion, and Ricoeur provides a critical framework for understanding the phenomenology of revelation through a series of close readings that serve as the basis for an imagined dialogue between Martin Heidegger, Jean-Luc Marion, and Paul Ricoeur. Adam J. Graves distinguishes between two dominant approaches to revelation: a "radical" approach that seeks to disclose a pre-linguistic experience of revelation through a radicalization of the phenomenological reduction, and a "hermeneutical" one that characterizes revelation as an eruption of meaning arising from our encounter with concrete symbols, narratives, and texts. According to Graves, the radical approach is often driven by a misplaced concern for maintaining philosophical rigor and for avoiding theological biases, or "contaminations." This preoccupation leads to a process of "counter-contamination" in which the concept of revelation is ultimately estranged from the phenomenon's rich historical and linguistic content. While Ricoeur's hermeneutic phenomenology may do a better job of accommodating the concrete content of revelation, it does so at the price of having to renouncing the kind of "presuppositionlessness" generally associated with phenomenological method. Ultimately, Graves argues that a more nuanced appreciation of the complex nature of our linguistic inheritance enables us to reconceive the relationship between revelation and philosophical thought.

This book identifies a new methodological strategy for the interpretation of film philosophizing. Many recent works in film philosophy, adopting the approach identified with the term film as philosophy, have considered film as capable of doing philosophy. Focused on the basic relationship between film and filmgoer, the proposed method is founded on the concept of the film world. Combining Merleau-Ponty's and Ricoeur's philosophies, and reconsidering Goodman's theory of worldmaking, the film world becomes the hermeneutic horizon from which film philosophical thought can emerge. The book shows how Ricoeurian methodology has the potential to provide a valuable resource for film studies by inviting scholars to consider film interpretation in terms of film world hermeneutics.

Beginning from the program for phenomenology set forth in Edmund Husserl's The Crisis of the European Sciences and Transcendental Phenomenology, Ian H. Angus investigates the crisis of reason in a contemporary context. In Groundwork of Phenomenological Marxism: Crisis, Body, World, Angus connects the late work of Marx to human motility, natural fecundity (excess), and ecology. Angus's overall conception of phenomenology is Socratic in that it is concerned with the presuppositions and application of knowledge-forms to their lifeworld grounding. He argues that the crisis produced by the formalization of reason creates an inability to foster differentiated community as expected by both Husserl and Marx and that the formalization of human motility by the regime of value reveals the ontological productivity of natural fecundity (excess) and shows the priority of ecology as the contemporary exemplary science. Husserl's idea of Europe as the home for philosophy is surpassed. Angus further argues that the contemporary task for Socratic phenomenology is in the epochal confrontation between planetary technology and place-based Indigeneity. He demonstrates that community and labor depend upon natural fecundity (excess) and locates their realization in the dialogue between civilizational-cultural lifeworlds, especially with respect to their ecological formation and access to transcendentality. This book lays out the fundamental concepts of a systematic phenomenological Marxian philosophy.

Our sensory relationships with the social and biological world have altered appreciably as a result of recent developments in internet and other mobile communication technologies. We now look at a screen, we touch either the screen or a keyboard in response to what we see and, somehow, an element of our sensory presence is transmitted elsewhere. It is often claimed that this change in the way we perceive the world and each other is without precedent, and is solely the result of twenty-first-century life and technologies. This book argues otherwise. The author analyses the evolving portrayals of 'haptic' sensations - that is, sensations that are at once tactile and visual - in the theories and prose of the writer-philosophers Georges Bataille (1897-1962), Maurice Blanchot (1907-2003) and Michel Serres (1930-). In exploring haptic perception in the works of Bataille, Blanchot and Serres, the author examines haptic theories postulated by Alois Riegl, Laura U. Marks, Mark Paterson and Jean-Luc Nancy.

A comprehensive and scholarly exploration of the personal and philosophical origins of Andre Gorz's work, this book includes a unique analysis of his early untranslated texts, as well as critical discussion of his relationship to the work of Husserl, Sartre, Merleau-Ponty, Marx and Habermas. Reassessing pivotal notions such as the 'lifeworld' and the 'subject', it argues that Gorz has pioneered a person-centred social theory in which the motive and meaning of social critique is firmly rooted in people's lived experience.

How should we understand the experience of encountering and interpreting images? What are their roles in science and medicine? How do they shape everyday life? Postphenomenology and Imaging: How to Read Technology brings together scholars from multiple disciplines to investigate these questions. The contributors make use of the "postphenomenological" philosophical perspective, applying its distinctive ideas to the study of how images are experienced. These essays offer both philosophical analysis of our conception of images and empirical studies of imaging practice. The contributors analyze concrete examples from a variety of fields of science and medicine, including radiology, neuroscience, cytology, physics, remote sensing, and space science. They also include examples of imaging in everyday life, from smartphone apps to animated GIFs. Edited by Samantha J. Fried and Robert Rosenberger, this collection includes an extensive "primer" chapter introducing and expanding the postphenomenological account of imaging, as well as a set of short pieces by "critical respondents": prominent scholars who may not self-identify as doing postphenomenology but whose adjacent work is illuminating.