The Fundament of Defamiliarization: Moving Towards Heidegger

In order to pursue literature nature,Russian formalists proposed the theory of defamiliarization,started literary studies from the way of language.Besides emphasizing the literature self-discipline,they entirely put the literary in the cage of language at same time,ignoring the humanistic nature of literature.This paper attempts to point out the limitations and shortcomings of the defamiliarization theory by analyzing it,explain that Heidegger’s reverting to simplicity is the fundament of defamiliarization.

Anselm and Heidegger: A Disquieting Analogy

This article deals with the human design of salvation and the question of man under the common stimulus of two grand names of philosophical tradition, though parted by more than nine centuries: Saint Anselm and Martin Heidegger. Both defend the need for a God who saves man: according to Anselm, due to the consequences of evil, which man consented and cannot revert;according to Heidegger, due to the consequences of technicity, which man created and can no longer control. In any case, the design of salvation posits the question of man: Why man? This question was considered ever since the remote 12th century, in a time of renovation for European culture, and is once again posited with special acuteness in our days, in a time of accelerated technological progress of human civilization. Which is why Anselm’s reflection around salvation and the medieval question of man may open doors towards re-equating the value of man in its actual state and in the future horizon of humanity?

Imagination in Entrepreneurship: An Inspiration from Heidegger

Bloom’s taxonomy is widely used in educational research to categorize the cognitive skills required to answer exam questions.For this study,we analyzed how students categorize exam questions(high-level question or low-level question,)gathered data as to their rationale for categorization,and compared their categorizations to those of experts.We found that students consistently rank high-level questions incorrectly.We analyzed student reasons for their categorizations,and found that for many of the incorrectly categorized questions the students referred to reasons related to Cognitive Load Theory.This shows that cognitive load prevents students from accurately assessing the cognitive level of an exam question.Thus,extra cognitive load in exam questions may prevent those questions from accurately measuring the skills and knowledge of the student.This points to the need for instructors to eliminate cognitive load from their exams.

Daoism and the German Mission in Martin Heidegger's“The Thing”

In this article,I examine Martin Heidegger’s 1950 lecture/essay“The Thing”(Das Ding)in two ways.First,as a piece influenced by chapter 11 of the Daodejing.And second,as a postwar writing which can be interpreted vis-a-vis the Black Notebooks and his other writings.There are instances in“The Thing”which are analogous to his statements found in the Black Notebooks and his other writings which describe and clarify his controversial political affiliation.In brief,I suggest here that Heidegger’s articulation of the concept of wu 無 of chapter 11 of the Daodejing as the void of the jug in“The Thing”may potentially describe his controversial engagement with German National Socialism as part of his response to the call for German mission.Notably,the fundamentality of the void of the jug is comparable to the exclusivity and exceptionality of the Germans in their mission;and the use of the void of the jug as outpouring is an interesting way to emphasize his disagreement with the regime by pointing out that his support to German National Socialism is not to the extent of brutally annihilating the Jews.

Is Heidegger an Orientalist or an Occidentalist European Philosopher?Disclosing the Political Factor behind Heidegger's Representation of Chinese Thinking

Though Heidegger became a kind of conceptual companion of comparative philosophers,and a methodological example for interpreters of Daoist philosophy claiming that Zhuangzi or Laozi embodied the overcoming of Western“onto-theology,”Heidegger himself not only stressed his disbelief in the notion that Asian thinking could save the West from its“civilizational crisis”but also clearly claimed that Western thinking could emerge only through its distinction from the“mythical East.”However,at the same time,Heidegger criticized the decadence of the West,claimed the necessity of cultural rejuvenation,and then,with the failure of Germany to perform this task,seemed to turn to Chinese sources to find alternative solutions.How to understand Heidegger’s complex relationship with China?Is Heidegger an Orientalist or an Occidentalist European philosopher?Moreover,how to understand the subtle and troubling connections between Heidegger’s complex relationship with China and Heidegger’s highly“problematic”(to say the least)intellectual engagement with Nazi ideology?To what extent are Orientalism and Occidentalism are linked to Heidegger’s belief in the Nationalist-Socialists’claims about“saving”the“European spirit”?

On Interpretations of Heidegger's Black Notebooksfrom the Viewpoint of Academic Micro-Politics

This article is to explore the micro-political situation behind interpretations of Heidegger5s Black Notebooks in the academic context.In order to show a whole and complete picture,this article first presents a detailed description of the publication information of the Black Notebooks and of the debates about anti-Semitism that arose after their publication in the West.Then we try to compare the interpretations of the Black Notebooks most prevalent in the West with those in Chinese academia,in order to delineate their different tendencies in interpretations.Finally,by comparison of distinctive tendencies from both sides,we find out that there are already academic micro-political attitudes guiding these varying interpretations of Heidegger's Black Notebooks.

Mou Zongsan and Martin Heidegger： Reopening a Debate on Ontology and Ethics

In this paper I investigate differences and similarities in the definitions of human being and human essence as proposed by two of the most influential thinkers of 20th-century world philosophy, namely Mou Zongsan and Martin Heidegger. I first examine a number of interpretations put forth by scholars that assess the philosophical compatibility of the thought of the two philosophers. Each of these assessments tend to agree that they are incompatible with each other based on what they perceive as an absolute distance between Mou＇s and Heidegger＇s ways of thinking. Although these studies are pioneering and show an in-depth understanding of Mou＇s thought, none demonstrate a correct understanding of Heidegger＇s philosophy. Therefore, I will attempt to demonstrate that, despite their differences, the ontological and ethical theses of Mou and Heidegger have several striking points of contact. I will also put forth the claim that Heidegger＇s post-turn philosophy is more compatible with Mou＇s philosophy than Kant＇s system.

The Ethics of Treating Animals as Resources： A Post-Heideggerian Approach

This paper describes the phenomenological ethics implicit in Heidegger＇s later work. It is argued that these phenomenological ethics take the form of a perfectionist ethics in which one consciously resists the temptation to nihilistically enframe other entities as Bestand. Despite Heidegger＇s reputation as an inferior animal philosopher, it is then argued that we can employ this ethics to improve our relationship with non-human animals. Specifically, our use of them in the agricultural setting is examined to determine whether or not our current practices are ethical according to Heidegger＇s normative model. Ultimately it is concluded that, more often than not, animals are harmed both ontically and ontologically by our modem farming practices. We are called on instead to try to dwell meditatively with other entities, to be-with them in such a way that respects them as inexhaustibly meaningful instantiations of being as such. This requires changes to the way in which we satisfy our needs as consumers.

On Pillowing One＇s Skull： Zhuangzi and Heidegger on Death

Martin Heidegger famously declares that Dasein does not perish but experiences its demise, and that death stands before us as something to be anticipated. This idea of being-towards-death is an anticipation of possibility, of becoming authentically free for one＇s death. If we take Heidegger＇s view of death and compare it to that of the Daoist philosopher Zhuangzi, we notice that the latter also holds death in an unusual light. For Zhuangzi, death is possibility not because it symbolizes the perfection of being but insofar as it reveals its entanglements. This paper will thus argue in support of the Daoist notion that death is neither to be feared nor does it serve as the end of one＇s contribution to the world. It will also take the stance that death qua nothingness is both a corporeal and metaphorical embodiment of Dao in that death and nothingness reflect the natural praxis of Dao to be still, empty, and quiet. In order to facilitate our analysis, we will focus on the story of Zhuangzi and the roadside skull, a story that has Zhuangzi pillowing said skull from which he realizes that life is but a pillowing of death.

Heidegger,Communal Being,and Politics

There are two critical,but opposite interpretations of Heidegger's understanding of being as a social ontology.One charges Heidegger with adhering to an anti-social"private irony,"while the other charges him with promoting a"self-canceling"totality.The current essay replies to these two charges with a discussion of Heidegger's understanding of being as"communal being,"which is implicated both in the early Heidegger's concept of"being-in-the-world-with-others"and in the later Heidegger's keyword of Ereignis.It argues that Heidegger's understanding of being as communal being is neither identical with totalitizing publicness nor the same as voluntaristic egotism.According to Heidegger,both the publicness of das Mem and voluntaristic egotism are the real threats to humanity at present.Because of them,we human beings are in danger of being uprooted from the earth upon which we-as communal beings-have already and always dwelled and lived with others from the very beginning of human history.

Heidegger on the Struggle for Belongingness and Being at Home

In 1840, Alexis de Tocqueville coined the term ＂individualism＂ to refer to the tendency for Americans to withdraw into their own desires and interests, thus weakening and diminishing the ＂habits of the heart＂ that bind a generation to the customs of their forebears and contemporaries. A problem, though, is that modem individualism undermines the very ideals--i.e, autonomy, equality, and freedom--that motivated it in the first place. Understood as a way of life, liberal individualism is permeated by alienation, estrangement, and thoughtless patterns of conformism. In what follows, I hope to show that hermeneutic phenomenology as developed by Martin Heidegger marks an important break from the modem liberal individualistic outlook. The point is to undercut the contrived interpretations of our current historical tradition in order to demonstrate that belonging to and sharing in the struggles of a generation are conditions for being human at all. This critique does not provide a panoptic or definitive account of the basis of a genuine community, but does give us a richer sense of place and purpose, beyond even what the current polis/political community designates （though it certainly includes it）.

Reason and Besinnung. Heidegger＇s Reflections on Science in Contibutions to Philosophy

Heidegger＇s reflection on modem sciences in his Contributions to Philosophy is a ＂questioning of philosophy＂ instead of an analysis of a ＂problem of logic.＂ Therefore, this Being-historical reflection is an ontological grounding effort of reason, instead of a rational critique of the sciences. Heidegger calls this ontological grounding a ＂Besinnung＂ or ＂mindful deliberation,＂ which is one of the most important words in the Contributions. This ＂Besinnung＂ is not only a kind of＂philosophy of science,＂ but also a political critique of modern sciences,

Wordsworthian Ecology

Wordsworth devoted himself to the ideal of a harmonious relation between human and nature, between man and society, between man and the ego. In this sense, Wordsworth improved the development of ecology. This argument will be supported by the approach of eco-criticism and Heidegger's eco-philosophy. And it is supported by the following points.The first part points out that Wordsworth's love of nature led to his love of man, which was reflected by his care for common people. Part Two shows Wordsworth's solicitude for dwelling. His notion of dwelling had aspect of poetic dwelling. The harmonious human-nature relationship reveals thee essence of free dwelling. His poetic experiment agreed with Heidegger's argument on poetic creation. His discussion of free labour was like Heidegger's interpretation of"merit". Part Three tells about Wordsworth's great effort to amend the alienated human nature by treasuring the Child's nature, imagination and human feelings.In this way,the conclusion can be got: although it would be a huge project to reinterpret Wordsworth with the approaches of eco-criticism and Heidegger's eco-philosophy, it is still worth making the effort.

现象学研究法及其在护理研究中的应用

文章综述了现象学研究法的种类与特性、优势及其局限性,以及国内外护理研究中应用现象学研究方法的发展情况,以期为促进现象学多元化地应用于护理研究提供依据。

Phenomenological Exploration of Cultural Difference

How phenomenology deals with the problematic of cultural difference?The present paper explores this question in the frameworks of Edmund Husserl(1859-1938)and Alfred Schutz(1899-1959).Husserl dealt with the problem of cultural difference and cultivated the position of cultural universalism in his phenomenological thinking.He insisted on the idea of universalism that originates in ancient Greek and he demonstrated this idea of universalism through the discourse of the life-world.Even though Husserl does not focus on the issue of cultural difference,yet his notion of appresentation is useful to explicate this issue.Schutz also handled the problematic of cultural difference with help of appresentation,though in implicit manner.Aiming at an exploration of cultural difference on the track of both Husserl and Schutz,the present paper concludes that the concept of appresentation proves to be crucially relevant in this respect.

Phenomenology in Pure Aesthetics

Theories of aesthetics have represented aesthetic object as a framed,distanced and contemplated individual piece to be appreciated.In particularly to be symbolized as pure,objects of appreciation must be approached with complete objectivity regardless of its function.In architecture,“purity”can be understood as the formal or structural elements visible,or pure of any ornament.But,in the philosophical-aesthetic sense,purity is of“disinterest”manner.Aesthetic concepts and values are“free”and“pure”in the Kantian sense that they are not derived from any priori grounds.This vision has been challenged by environmental and everyday aesthetics,in which they bring everyday environments and matters into consideration as possible objects of aesthetic appreciation.In this paper,I will discuss the importance of aesthetics in the dwelling sense and whether aesthetics is a matter of value in the reminiscent memory of the dweller.Moreover,question the ambiguous term“pure”in architecture and whether this term is correct in the dwellers sense.

技术与形而上学的存在遗忘——马丁·海德格尔对西方思想和世界理解有问题的重构

This article examines Heidegger’s philosophy of technology and his view that the essence of technology is based on the history of occidental metaphysics.Heidegger criticizes metaphysical thought for being oblivious of being.In order to elucidate what he means by the oblivion of being,the paper attempts to enable an experience of what Heidegger means by being.This is made possible by asking about the Nothing.For the next step,the article examines Heidegger’s critique of modern anthropocentric thought that he comprehends as calculating and commanding.After outlining how Heidegger conceives of overcoming the modern way of thinking,the paper analyses whether his reconstruction of occidental thought or understanding of the world is persuasive.Against Heidegger’s interpretation,the article argues that the crucial turning points were not Plato’s and Aristotle’s thought,but the Christian desacralization of the cosmos and William of Ockham’s radically new model of the relation of reality,thought,speech,and scripture.The paper defends the thesis that Heidegger’s reconstruction of occidental thought and understanding of the world is highly problematic.

The Transformational Model of Authenticity Towards The Global Hermeneutic Circle of Being and Time

This paper focuses on the question concerning the order of priority between authenticity and inauthenticity in Heidegger’sBeing and Time.Heidegger’s own words suggest sometimes that authenticity precedes inauthenticity,sometimes the opposite.This has given rise to a dispute,not only about exegesis,but also about the normative implication of the book.Engaging with interpreters like Dreyfus,Zimmerman,Stambaugh,andGuignon,I argue that it is problematic to assume a distinct mode of“undifferentiatedness”apart from the modes of authenticity and inauthenticity,for the model neither finds textual support nor is systematically tenable.Textual analysis shows that what Heidegger calls a“modal undifferentiatedness”does not itself constitute a distinct undifferentiated mode.Systematic examination shows that the assumption of a distinct mode of undifferentiatedness would oblige the interpreter to assume a“seed”of inauthenticity in this undifferentiatedness,which,once taken seriously,would make superfluous the distinction between undifferentiatedness and inauthent-icity.Moreover,this interpretation leaves incomprehensible how one begins to pursue authenticity.I suggest,instead,a“transformational model”of authenticity,for which philosophical understanding entails a transformation of one’s way of living.To make sense of Heidegger’s seemingly contradictory claims,I distinguish between the existential and the existentiell level of discourse.Authenticity is prior to inauthenticity at the existential level(of understanding),while inauthenticity is prior to authenticity at the existentiell level(of factical existence).I demonstrate that,thanks to a dialogue between these two levels,a global hermeneutic circle is at work in the overall project ofBeing and Time,where authentic living feeds into authentic understanding and vice versa.This makes the tension between authenticity and inauthenticity productive rather than aporetic;it also gives an idea of how the book would‘work’,in an intertwinement of two levels,for a reader as a Dasein.

共享的更新——海德格尔、埃克哈特与神经科学

和你的熟识的朋友搬弄逻辑,在你日常谈话中练习修辞。——莎士比亚《驯悍妇》I.1前言莎士比亚1593年首次公演的话剧《驯悍妇》(Taming of the Shrew)在开场就展示了一个残酷的哲学实验。一个贵族在路边发现醉得不省人事躺在地上的补锅匠斯赖(Sly),决定要戏弄一下这个醉汉。他让人把补锅匠抬到床上,给他裹上熏香了的衣服,在他的手上套上指环,在他床边摆上一席最为精美的佳肴。

Many Healths： Nietzsche and Phenomenologies of Illness

这份报纸在 Gadamer， Heidegger， Merleau-Ponty，和 Svenaeus 考虑对健康的现象学的描述。在健康的这些现象学，健康是被理解一缄默，允许的背景状态工作的不仅正常而且哲学的思考。亲密地被连接到病并且受苦的紧张的一个州当时是的健康的 Nietzsches 模型作为回答提议了。当不可分地系住到健康， Nietzsches 模型包括受苦和疼痛的一个更复杂的看法，并且它的语言开创许多健康的可能性，提供重要理论支持给健康和病的差异和复杂性的现象学的报道。