Chapter Five begins with a meditation on a sculpture of a Tequesta 'sentinel' at the mouth of the Miami River in Florida, a sculpture which Capobianco sees as heralding, in a manner that is more than metaphorical, Being's manifestation. Capobianco capably demonstrates that, for Heidegger, the early Greeks experienced Being as pure emerging, giving this emerging the various names physis , zoe , and aletheia. The chapter concludes with a fascinating analysis of Heidegger's difficult meditations on signs Zeichen and language as they relate to Being.
Chapter Six continues the analysis of Heidegger's lectures on Heraclitus, focusing now on the lectures on Logos.
Capobianco's short but incisive analysis demonstrates incontrovertibly that within this lecture course Heidegger understood Logos , as the primordial fore-gathering whereby beings come to presence, to be an operation antecedent to, and thereby structurally independent of, any human activity This chapter further indicates the extent to which Heidegger understood Logos , aletheia , and physis to all name, in different registers, the same process: namely, Being itself as manifestation. Overall, this book is outstanding in its rigor and attentiveness to Heidegger's subtlety, and Capobianco makes an adamantine case in favor of his thesis.
In the spirit of scholarly conversation, however, I will mention three issues that arose for me throughout reading this book: the first pertaining to a mater of form, the second and third to more philosophically substantial concerns. From the outset, this book sets itself against other commentators who have argued that 'meaning' and 'meaning-making,' rather than Being itself, had remained Heidegger's foremost philosophical focus. Capobianco makes a compelling and clear case that such commentators have missed the extent to which Heidegger, throughout his career, gave priority to Being as "the temporal-spatial emerging and shining-forth of beings in their beingness" 7 over the meaning-making activities of the human being.
However, given that Capobianco intends his book as a corrective to what he sees as a flawed perspective within Heidegger scholarship and a regrettable 'forgetfulness of being' that accompanies this perspective , the book would have benefited from a more direct and sustained engagement with the work of those scholars who hold this perspective.
As is, his engagement with other scholarship takes place almost entirely within footnotes, and even then rather cursorily. However, though a more direct interaction with these scholars would have served to make Capobianco's own relation to them clearer, it doubtlessly would also have detracted from his own close textual analyses of Heidegger's works and disrupted the rhythm of this smoothly flowing book. Thus, even without this more explicit engagement with the work of these scholars, Capobianco's book nonetheless remains strong in its own right.
The second issue pertains to Capobianco's understanding of poetry -- or, rather, to his use of it. Throughout his book -- indeed, from its very epigram -- Capobianco adduces the work of various poets as evidence of the poet's ability to 'see,' and cor respond to, Being's manifestation. The implication is thus that non-German poets would be capable of cor responding to the 'gleaming' of Being that addresses them. One wonders if Heidegger himself would have agreed that an American poet would be capable of saying Being in the way that Capobianco claims. However, regardless of whether or not Heidegger would have seen an American poet as capable of responding meaningfully to nature's gleaming, Capobianco makes a seductive case that this is indeed so.
The final issue pertains to Capobianco's poetic descriptions of Boston Harbor in Chapter 3 and the Tequesta 'sentinel' in Chapter 5. Despite the beauty of Capobianco's description of Boston Harbor reminiscent of Heidegger's work on the four-fold , one wonders what the Heidegger of The Question Concerning Technology and The Memorial Address -- or even the Heidegger of Le Thor , which Capobianco frequently draws upon to make his case -- would have said looking at the same scene.
In Being and Time , Heidegger's strategy is to provide a phenomenological analysis of the human being or being-in-the-world and seeks to understand life in the historical context of a person's worldview.
Heidegger called attention to the fact that a human being is worthwhile because of existence in the world where there are other entities Heidegger, This work influenced many areas of thought that include phenomenology, hermeneutics, political theory, existentialism, among others. Heidegger utilized existential components in his ontological discourse of the being.
He constructed an elaborate set of interrelated concepts: temporality, care, thrownness or facticity, authenticity, inauthenticity, and the end of possibilities.
Heidegger's Way of Being by Richard M. Capobianco
These notions, among others, offer an in-depth phenomenological meaning to man's existence in the world Bonevac, Human temporality is formulated through an underlying pattern inherent in the world that relates to the past, the present, and the future. Humans are virtually subsumed daily in their world. Time becomes an integral part of existence that must be considered in planning daily routines.
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Life events are linked with time concepts. Humans use time configuration, and this enables them to communicate with other entities in the world in a uniquely human way. It is the awareness of temporality that solidifies human relationships with the world Hoffman, His analysis presents the perspective that humans exist in the world when they are concerned and care for each other Griffin, Heidegger distinguishes care as an ontological phenomenon and conceives it as a means of transcendence surpassing human understanding Tratter, It includes the things we care about and concerns for others as being in the world.
This is the structure of the care he characterizes as the totality of human make-up Scott, Care signifies a way of being ahead of oneself encountering and interacting with one's surroundings. In Heidegger's human existence analysis, care is paramount and its presence structures the world and its human inhabitants Heidegger, Heidegger's thrownness and facticity concepts describe the unification of human beings and the world through being completely embedded in the world, referencing that man's basic life is not under his control.
He believes an individual is thrown into existence amid the context of specific time and world. The expression thrownness is meant to suggest the individual is delivered over or exposed to different life situations Bonevac, Thrownness manifests as things going on in life at any given time, which could be negative or positive Kisiel, It may also pertain to attending to something, giving up something, letting something go, accomplishing, or being involved in an unexpected event that may threaten life.
These ways of being, as Heidegger would refer to them, are fundamentally related because they are issues that matter or concern us Sheehan, The structure of being admits to normative success authenticity or failure inauthenticity in Heidegger's analysis of the human existence. Humans are capable of making independent choices Crowell, Authenticity denotes capability of making wise independent choices in life, whereas inauthenticity connotes following worldly standards and societal beliefs that culminate in making bad decisions.
Inauthenticity is crucial to self-recollection and challenges one toward being truly human Scott, Heidegger uses the experience of anxiety as the intuition that heightens the awareness the end of existence or death. The ever-present threat of death is what Heidegger referred to as indefiniteness , as it is not limited to any specific moment Heidegger, Humans, argues Heidegger, relate to themselves as beings with limited possibility or capable of dying and are apprehensive toward it.
Death helps humans to realize an ontological understanding of the self as a being completely susceptible to it. Most of the time, the incident of trauma will necessitate alteration in an already planned trajectory. For Heidegger, the threat of death when properly put in perspective is a constant and ever-present reminder of why we are human beings. The patient fantasizes over what could have happened especially when faced with the inevitable.
As a result, the patient's concerns of having been in a traumatic event and the subsequent need for recovery are both grounded in care because it is care that determines all human experiences Hoffman, Being involved in an unforeseen trauma is being thrown into the world in a particular way. In this instance, the unexpected and unprepared nature makes it justifiable. In Heidegger's view, thrownness is not just factuality or fact , but the facticity of everyday life and experiencing trauma can be related to this perspective Heidegger, The need for admission and treatments required for complete recovery may take an extended time.
In addition, the thought of anticipated surgical procedures or other invasive treatments, coupled with the loss of personal time, could be daunting. This sudden turn of events may evoke feelings of being abandoned, and preoccupied by the thoughts of getting back on track. The impulse to feel connected once more and the refusal to accept the facticity of life could impair the healing and recovery process if taken to extreme Churchill, As the patient takes stock, Heidegger recommends patient uses "thrown projection" to project self forward from the impact of trauma and move on from the past to embrace the present Heidegger, Avoiding obsession with the untoward effects of the injury helps to reconcile factually the situation at hand and cultivates hope toward a positive outlook.
The first step toward authenticity is the ability of the patient to stay present at the awkward situations of life, and it is one remarkable step toward finding one's way into the future Churchill, Feeling the gaps of the patient's disconnection with the world, abandonment, uncertainty, and despair associated with unexpected traumatic injury would require more than the patient's motivation. In the prospects of a lengthy recovery dampened with questionable quality of life, the patient would need, in addition to supportive family members, a caring nurse as well as other health care team experts.
Heidegger in his analysis of Being and Time emphasized care as the essence of being and the basis of all motivation Polt, This fundamental ideology guides the nurse to consider the trauma patient as a being who deserves attention, respect, and comfort Sampaio et al.
Heidegger's Way of Being
Caring can be viewed from numerous perspectives, but the unifying factor is the communicative interaction between the nurse and the patient. Caring is invalidated in the absence of any of the three defining concepts: the nurse, the patient, and the interaction. This interaction is based on the premises of inherent expectations from the patient because of human vulnerability and the need for the nurse's considerateness Sumner, The trauma nurse reaches out to the patient in the care environment through an interconnectedness approach to be in the life world of the patient Walters, The trauma unit consists of technological devices that contribute to the patient's recovery and, as such, is an integral element of care.
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