DOCSLIB.ORG

REVISIONING HEIDEGGER: EXISTENTIELL CRISES and the QUESTION of the MEANING of BEING Paul Rector Towson State University

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
REVISIONING HEIDEGGER: EXISTENTIELL CRISES and the QUESTION of the MEANING of BEING Paul Rector Towson State University 53 REVISIONING HEIDEGGER: EXISTENTIELL CRISES AND THE QUESTION OF THE MEANING OF BEING Paul Rector Towson State University "Before my highest mountain I stand and before my longest wandering; to that end I must first go down deeper than ever I descended-deeper into pain than ever I descended, down into its blackest flood." -Friedrich Nietzsche, TItUS Spoke Zarathustra The Heideggerian philosophy of Being and Time,! properly con­ ceived, is a pilgrimage. It is an attempt to pave a way into the uncharted territory of the fundamental ontological question of what it means to be. The question has thus far remained uncharted not only because it has been neglected and "covered over" by Western thought, but also because its pursuit requires confronting the very reality we spend our lives avoiding: Death. The fundamentalonto­ logical question becomes an issue, Heidegger argues, only if we are responsive to the intimation of nothingness disclosed in angst. What angst reveals is not some abstract conception of nothing­ ness which Dasein may objectively evaluate; rather, it confronts Dasein with its Sein-zum-tode (Being-towards-death), with its own liability to nothingness, with its own possibility of the impossibili ty of its being. Thus, the primary presumption we have about our­ selves-that we are-is undermined by an intimation that reveLlls that we are able not to be. Such intimations are ordinarily not embraced by Dasein, they are repressed, swallowed by our busy concern with everyday affairs. But Being and Time is profoundly under the sway of these intimations and may be read as a beckoning of the reader to overcome the desire to avoid them. The conversion Heidegger beckons us to make is one from inauthentic everyday­ ness, which is most distinctly characterized by its ontological Rector is asellior philosophy major lit Towson State University ill Marylrllul. IIe is a residwt a/Baltimore alld pia liS to pursuea doctorate ill phi/osoplzyat DUqllel,'W Ullivcrflily ill tire/ali. 1 I specify this because of the well-know n and controversial iSflue ofHcidcggcr' fl "turning" from the "early" Heidegger of Beillg and Time to the "late" of hifl subse­ quent writings. For an argument on behalf of this distinction, see Rorty, R Essl/ys (m J-Jeidegger and Others. Cambridge: Cambridge Press, 1991; esp. pp. 50-66. For an argument against it, see Barrett, W. Irrational Man; pp. 206-238. Episteme • Volume V • May 1994 54 PAUL RECTOR somnambulism, to the authentic, in which we resolutely grasp ourselves as Being-towards-death. And, as Jerome Miller explains, "because Being and Time as a whole has principally in view the undoing of avoidances, it is not just about dying but an exercise in dying" (Miller, p. 207). But dying in what sense? What does it mean to die? Can, for example, the reading of a text be a death? Can the loss of a loved one or the collapse of a project to which one has devoted one's life be a death? Can any of these events prompt, as only death can, an experience of nothingness capable of awakening the fundamental ontological question in such a radical way that itreaches far beyond the mere fonning of aninterrogative to the very depths of ourbeing? William Barrett answers this question negatively whenhe writes, "man can surmount all other heartbreaks, even the death's of those he loves, but his own death puts an end to him" (Barrett, p. 225).2 Sartre, in a different manner than Barrett, argues that such events cannot be understood as deaths insofar as we never experience death, but we do experience the various "heartbreaks" described. Sartre, in direct opposi tion to Heidegger' s assertion that death is our "owrunost possibility," takes the Epicurean stance that death is "really nothing, for so long as we are, death has not come, and when it has come, we are not." Even Heidegger insists that such experi­ ences are merely existentiell crises and do not open us to the funda­ mental ontological question.3 To enforce his claim. Heidegger devel­ ops a complex nomenclature to distinguish between onticjontologi­ cal experiences and existentiellj existential self-awareness, devotes section 47 of Being and Time to arguing against the possibility of angst being spawned by the death of an other, and points out that, for 2 Barrett's statement seems to me to suffer from an inappropriately "literal" reading of Heidegger. Against stIch a reading, Jerome Miller asserts that: "a literal reading of Heidegger can mislead one into thinking that an encounter with death occurs only when one faces one's own physical demise. Being und Time is, among other things, an argument against just such literality; the encounter with death it describes occurs whenever one's world is shattered, irrespective of the event which triggers it" OW, n. 212). 3I've for some time now been grappling with why Heidegger drives such an uncompromising wedge between ontologically disclosive experiences and ontic/ existentiell experiences. In an obvious way, he is developing rigid distinctions between the ontic and the ontological because he holds that confusion between the two was precisely what led Western ontology astray. Further, Heidegger is acu tely aware of how we often allow the drama of crisis to divert us from the fundamental REVISIONING HElDEGGER 55 Kierkegaard, the focus on existentiell problems greatly impeded his understanding of fundamental ontology (BT, p. 494). Heidegger argues that the loss of loved ones, the reading of "world changing" texts and the failure of life-long projects, like any other events within the world, are ontic occurrences-sources of potential existentiell crises. Rather than advancing the pursuit of fundamental ontology, they actually hinder progress by drawing us into the world and diverting us from the "uncanniness" of angst which reveals us as not­ at-home within the world. Thus, the consensus among these thinkers is that existentiell crises do not and cannot raise the fundamental ontological question ofwhatitmeans to be. Instead of being ontologically disclosive, their powerful impact on our lives evidences how severely we take the question for granted. But are all existentiell crises fundamentally the same? Are they all so easily homogenized within the framework of our everyday existence? Could itbe that some of these events disrupt our lives so radically, shatter us so completely, that no aspect of our lives remains untouched and that Being itself is revealed as pro­ foundly foreign and, for the first time, questionable? In short, is it reasonable to affirm that while existentiell crises are generally events that happen within our world, some are so devastating that they can only be adequat~ly discussed as happening to our world? It is my claim, and the burden of this essay, that it is not only a reasonable affirmation, but a necessary one. Those who find this assertion incompatible with the Heideggerian philosophy of Being and Time, I will suggest, do not take seriously enough either Heidegger's phe­ nomenological analysis of what it means to be-in-the-world, or how significantly this "basic state of Dasein" grounds our everyday ontological presuppositions which, in principle, must be shaken if we are going to ask the fundamental ontological question. In his discussion of the "worldhood" of the world, Heidegger illustrates the pre-positional situation of thrown Dasein by under- ontological question. He would be the first to notice how we talk endlessly about the horrible things that happen to us. Although ordinarily, the potentially dcvastQting questions these events raise about the meaning of existence are repressed and covered over through "idle talk," "curiosity" and "ambiguity," Heidegger's distinc­ tion overlooks the possibility that they needn't be. Indeed, these questionsmay be intelligently addressed and allowed to rupture our deepest ontological assump­ tions. 56 PAUL RECTOR scoring the prepositional condition of our being-in-the-world-with­ others. Countering the modemcOgito, Heidegger argues that we are not isolated subjects who are aware of our existence through an awareness of the internal activity of our thinking and who must, therefore, make a leap (of faith) over an abyss to reach the external world. Rather, Daseinis "Being-there." We originally find ourselves amidst the world. Arguing against the Cartesian and Kantian con­ ceptions of the world, Heidegger asserts that the "world" is neither res extensa nor is it merely a collection of objects, that is to say, the sum of its parts. The "worldhood" of the world, what makes it a world as such, is that it is more than this sum. The world is an horizon of meaning in terms of which all objects encountered are interpreted (BT, pp. 91-148).4 Each given object encountered by Dasein is mean­ ingful only in terms of its relation to its place in the totality, and the totality itself is given coherency by this horizon of meaning. But this horizon of meaning is neither given nor arbitrary; it blossoms forth from ourinvolvement in the world. This is no minor distinction. For, as Dasein, who exists primordially as being-in-the-world-with-oth­ ers, and who is "fallen" amidst the world in average everydayness, we are susceptible to seduction by the "things" we encounter within the world. In fact, any given object within the world has the potential to astonish us and pull us under its sway so completely that it comes to Ittean the world to us. Falling in love, it seems to me, is an extremely accessible example of this, and its exploration may help draw our inquiry into phenomenological focus. Falling inlove is truly afallingin thatitpulls the ground outfrom under us and shatters the compass which governs the direction of our everyday routines.
Load more

Recommended publications
  • Philosophical Irrationalism Amd Italian Fascism
    PHILOSOPHICAL IRRATIONALISM AMD ITALIAN FASCISM APPROVED: )4 W QL/yn Major Professor si Minor Professor - M V .A Directbr of the Department of Government Dean of the Graduate School PHILOSOPHICAL IRRATIONALISM AND ITALIAN FASCISM THESIS Presented to the Graduate Council of the North Texas State University in Partial Fulfillment of the Requirements For the Degree of MASTER OF ARTS By Tom R. Bentley, B. A, Denton, Texas August, 1966 TABLE OF CONTENTS Chapter Page I. INTRODUCTION: THE REACTION AGAINST THE ENLIGHTENMENT 1 II. THE NINETEENTH CENTURY ORIGINS OF PHILOSOPHICAL IRRATIONALISM IN EUROPE 8 III. PHILOSOPHICAL IRRATIONALISM AND FRENCH RADICALISM tf IV. PHILOSOPHICAL IRRATIONALISM AND ITALIAN FASCISM 51 V. CONCLUSION: INTELLECTUAL IRRBSPGNSIBLITY . 79 BIBLIOGRAPHY 85 CHAPTER I THE REACTION AGAINST THE ENLIGHTENMENT The European intellectual movement of the seventeenth and eighteenth centuries, known generally as "the Enlighten- ment," was characterized by several major changes in traditional modes of thought. While the Enlightenment was a broadly based movement dealing with all of the many facets with which epis- temology is concerned, this optimistic period culminated in its positivistic political philosophies. Montesquieu, in his ad- miration of British political institutions, attempted to trans- fer the doctrines of some of these institutions to the conti- nent. Rousseau's admiration of the average man led to the theorist's desire for social and political equality. These two French political theorists had been preceded by the Dutch lawyer Grotius who emphasized the desire of rational men to live in peace with their fellow men. Grotius used this concept to develop a theory of international morality. These theorists are typical members of the movement which placed a high value on the possibilities for the individual achieving progress with- in the political process.
    [Show full text]
  • Existentialism Here and Now the GEORGIA REVIEW Summer 1984
    Existentialism Here and Now THE GEORGIA REVIEW Summer 1984 Existentialism Here and Now By Alfie Kohn TWENTY-FIVE YEARS ago, existentialism was a hot piece of intellectual property. A wide reading public was buying up such new books as William Barrett’s Irrational Man: A Study in Existential Philosophy and Viktor Frankl’s From Death Camp to Existentialism (later republished under the title Man’s Search for Meaning). American psychologists were being introduced to the movement by a brilliant anthology entitled Existence: A New Dimension in Psychiatry and Psychology, edited by Rollo May and others. The 1958 International Congress of Psychotherapy chose existential psychology as its theme. And the twentieth- century existentialists themselves were all still alive: Heidegger, Sartre, and Camus, Martin Buber and Gabriel Marcel and Paul Tillich. Today all six men are dead and, from first appearances, so is the movement for which they are known. One recent essay in a religious journal referred to existentialism in the past tense, and virtually nothing has been published on the subject in any popular magazine[1] during the whole of the last decade. W.W. Norton reissued some of May’s introductory essays from Existence last fall, and a Boston Globe review of the collection began: “Remember existentialism?” Is such a book, in fact, no more than an exercise in nostalgia? Should existentialism be dispatched to a museum along with bobby sox and the U-2 affair? This view is inaccurate, I would contend: Existentialist thought has not so much blown away as decomposed in order to fertilize various fields of thought.
    [Show full text]
  • The Heavenly Man
    The Journal o.f Theological Studies JANUARY, 1925 NOTES AND STUDIES THE HEAVENLY MAN. IN various documents emanating from Gnostic and allied religious movements of later antiquity we find a myth of a heavenly Man, from whom the actual human race and sometimes the present world is derived. This paper reviews the principal documents in which this myth appears, considers the possible sources of the idea in oriental speculation, and discusses its possible relationship to the conceptions of the Son of Man or of a heavenly Man in later Jewish and ~arly Christian thought. I. The Apostate Julian's Fifth Oration-' On the Mother of the Gods' -gives a quasi-philosophical explanation of the myth of Attis. Here, as elsewhere, the last Pagan emperor (361-363), is concerned to oppose to the triumphant progress of the Christian Church a systematic exposi­ tion of Paganism. A pagan myth, a pagan cult, and a pagan philosophy reinforce and interpret one another and thus offer emancipation from the Christian 'darkness' in which Julian himself had been brought up and from which, by the favour of the Mother of the gods, he has escaped. The Oration opens with a historical section dealing with the introduc­ tion of the cult of Attis and the Great Mother in Greece and Rome (I S9- x6r B). Julian then proceeds to explain his own understanding of Attis. Attis is 'the substance of the generative and creative mind, which begets all things down to the level of the lowest matter, and possesses in itself all the principles (A6yot) and causes of the forms which inform matter (TilJV £vvA.wv £i8wv) '.
    [Show full text]
  • Irrational Man a Study in Existentia
    Irrational man a study in existentia Continue Widely recognized as the best definition of existentialist philosophy ever written, this book introduced existentialism to America in 1958. Barrett speaks eloquently and directly about the problems of the 1990s: a period when the irrational and absurd is no better than before, and when humanity is in even greater danger of destroying its existence without even understanding the meaning of its existence. The irrational man begins by discussing the roots of existentialism in the art and thinking of Augustine, Aquinas, Pascal, Baudelaire, Blake, Dostoyevsky, Tolstoy, Hemingway, Picasso, Joyce and Beckett. The heart of the book explains the views of leading existentialists - Kierkegaard, Nietzsche, Heidegger and Sartre. The result is a remarkably clear definition of existentialism and a brilliant interpretation of its impact. This article is about a book by William Barrett. For Woody Allen's 2015 film, watch Irrational Man. 1958 book by William Barrett Irrational Man: Exploring in Existential Philosophy Cover of the first editionAuthorWilliam BarrettCountryUnited StatesLanguageEnglishSubjectExistentialismPublisherDoublepublication date1958Media typePrint (Hardcover and Paperback)) Pages278 (1977 edition) 314 (1990 edition)ISBN978-0385031387 Irrational Man: A Study in the Existential Philosophy of the 1958 book by the philosopher William Barrett, in which the author explains the philosophical background of existentialism and presents a discussion of several major existentialist thinkers, including Seren Kierkegaard, Friedrich Nietzsche, Martin Heidegger jean-Paul Sartre. The irrational man helped bring existentialism into the English-speaking world and was defined as one of the most useful books to discuss, but Barrett was also criticized for supporting irrationality and for providing a distorted and misleading account of Georg Wilhelm Friedrich Hegel.
    [Show full text]
  • Introduction Viktor Frankl and Man’S Search for Meaning
    Introduction Viktor Frankl and Man’s Search for Meaning Viktor Frankl was born on 26 March 1905 in the Jewish district of Leopold- stadt in Vienna. After living a remarkable life that was shaped by the major intellectual and cultural trends of the twentieth century, he died at the age of ninety-two of heart failure on 2 September 1997 in Vienna. Frankl is best known for writing the highly acclaimed Holocaust testimony Man’s Search for Meaning, and he is also recognized as the founder of his own school of psychotherapy— logotherapy. As the proclaimed successor to Freud’s psychoanalysis and Adler’s individual psychology, logotherapy is promoted as the “third Viennese school of psychotherapy.”1 Defi ned succinctly, logotherapy is a form of existential psychotherapy that is conceived as “therapy through meaning.”2 Frankl’s third school of Logotherapy therefore complements the Freudian will to pleasure, and the Adlerian will to power, by considering the primary motivational force in humans to be the will to meaning. In Freudian and Adlerian therapies the focus is on personal introspection, uncovering character structures, and remem- bering signifi cant (often traumatic) events in the past. In contrast, logotherapy focuses on concrete life conditions and guides the patient to fi nd what is con- sidered the unique and specifi c meaning to their existence. Since his death, three biographies of Frankl have been published. In Vi- enna, Frankl’s disciple Alfred Längle published Viktor Frankl Ein Porträt in 1998. Längle, the head of the International Society for Logotherapy and Existential Analysis, was Frankl’s right-hand man from 1982 until 1991.
    [Show full text]
  • Introduction to Philosophy
    Introduction to Philosophy Jerry Piven, Ph.D. In case of emergencies, I can be reached at (201) 936-5843, or email me at [email protected] For herein is the evil of ignorance, that he who is neither good nor wise is nevertheless satisfied with himself: he has no desire for that of which he feels no want. Know thyself! -Plato Philosophy is the love of wisdom. Over the eons great minds have contemplated the nature of the soul, the genesis of good and evil, the existence of God, the workings of the universe, and the way we perceive, reality. How does one know good from evil? Are we really social animals? Can one prove or disprove the existence of God? Is there a soul distinct from the body? Does one truly have free will? This course introduces students to some of the great ideas in world philosophy, exploring the metaphysics and ethics of the Greeks, the skepticism of Descartes, the transcendental philosophy of Kant, the atheism of Nietzsche, and the existentialism of Sartre. 2 Required Texts: Nagel: What Does It All Mean? Bonjour & Baker: Philosophical Problems • Articles will also be provided to the class Assignments and Grading: In addition to the required reading, the students will be assigned: • 1) Weekly Journals (40% of total grade) These papers should be 1-3 paragraphs, focusing on the central ideas of the text and your thoughts/ questions about them. • 2) Online Discussion & Participation (20% of total grade) • 3) Final Philosophical Project (40% of total grade) Grading will be determined by the effort of the student, her/his evidence of having carefully read and contemplated the material, and her/his expression of independent thought on the ideas.
    [Show full text]
  • THE PERFECTIBILITY of MAN John Passmore the PERFECTIBILITY of MAN
    THE PERFECTIBILITY OF MAN John Passmore THE PERFECTIBILITY OF MAN John Passmore Third Edition Indianapolis This book is published by Liberty Fund, Inc., a foundation established to encourage study of the ideal of a society of free and responsible individuals. The cuneiform inscription that serves as our logo and as the design motif for our endpapers is the earliest-known written appearance of the word ‘‘freedom’’ (amagi), or ‘‘liberty.’’ It is taken from a clay document written about 2300 .. in the Sumerian city-state of Lagash. © 2000 by Liberty Fund, Inc. All rights reserved First published in 1970 by Charles Scribner’s Sons Printed in the United States of America 0403020100C54321 0403020100P54321 Library of Congress Cataloging-in-Publication Data Passmore, John Arthur. The perfectibility of man/John Arthur Passmore.—3rd ed. p. cm. Includes bibliographical references and index. ISBN 0-86597-257-5 (alk. paper)—ISBN 0-86597-258-3 (pbk.: alk. paper) 1. Philosophical anthropology. 2. Perfection. 3. Mysticism. I. Title. BD450 .P29 2000 128—dc21 99-087606 Liberty Fund, Inc. 8335 Allison Pointe Trail, Suite 300 Indianapolis, Indiana 46250-1684 ThePerfectibilityofMan!Ah heaven, whatadrearytheme! D. H. L Mortal things suit mortals best. P C Preface ix Acknowledgments xiii 1. Perfection and Perfectibility 1 2. From Olympus to the Form of the Good 29 3. The Godlike Man: Aristotle to Plotinus 58 4. Christianity Rejects Perfection: The Elements 96 5. Pelagius and His Critics 138 6. Perfectibility Within Christianity: The Ascetico-Mystical Tradition 174 7. Perfectibility Within Christianity: Protestant and Heretical 202 8. Perfecting by Social Action: The Presuppositions 226 9.
    [Show full text]
  • Ÿþm I C R O S O F T W O R
    REVISITING EXISTENTIALISM IN DOSTOYEVSKY’S CRIME AND PUNISHMENT THROUGH THE STUDY OF RASKOLNIKOV’S PERSONALITY CHANGES AN UNDERGRADUATE THESIS Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra in English Letters By DAVID BAYU PRAWIRO HERYANA Student Number: 024214036 ENGLISH LETTERS STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS SANATA DHARMA UNIVERSITY YOGYAKARTA 2007 REVISITING EXISTENTIALISM IN DOSTOYEVSKY’S CRIME AND PUNISHMENT THROUGH THE STUDY OF RASKOLNIKOV’S PERSONALITY CHANGES AN UNDERGRADUATE THESIS Presented as Partial Fulfillment of the Requirements for the Degree of Sarjana Sastra in English Letters By DAVID BAYU PRAWIRO HERYANA Student Number: 024214036 ENGLISH LETTERS STUDY PROGRAMME DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS SANATA DHARMA UNIVERSITY YOGYAKARTA 2007 i Only a life lived for other is a life worthwhile - Albert Einstein - iv ACKNOWLEDGEMENTS First of all, I would like to thank my creator for the freedom that He has given to me. Without freedom I would not be what I am. I wish to thank wholeheartedly my beloved parents, Ko Charles, and Cie Pauline, for their love and support. I apologize for making them wait so long. I do thank my advisor, Drs. Hirmawan Wijanarka, M.Hum. for spending his time to guide me finishing this thesis. His advice and suggestions give a large contribution in improving my writing. My next gratitude goes to Dewi Widyastuti, S.Pd., M.Hum. for being my co-advisor. I really appreciate her suggestion and criticism that have improved my thesis. Special thanks are addressed to Romo Hary Susanto SJ for a short but inspiring discussion.
    [Show full text]
  • Existentialism Existentialism
    EXISTENTIALISM EXISTENTIALISM - METAPHYSICS • The ultimate and final reality resides within the self of the individual human person. • Morris, V. C. & Pai, Y. Philosophy & the American School, p. 70 EXISTENTIALISM - METAPHYSICS • Our existence is given; we wake up to it. • Our essence is what is in question; it becomes our project. • Morris & Pai, p. 71 1 EXISTENTIALISM • Christianity says, “Look to God, who watches over and takes charge of all.” • Wrong! Look to your own choice. • Morris & Pai, p. 70 EXISTENTIALISM • Plato & Aristotle say, “Look to a rational system of logical necessity.” • Wrong! Look to your own choice. • Morris & Pai, p. 70 EXISTENTIALISM • Naturalism says “Follow nature; let nature be responsible.” • Wrong! Look to your own choice. • Morris & Pai, p. 70 2 EXISTENTIALISM • The Experimentalists say “Look to the scientific method; look to the community.” • Wrong! Look to your own choice. • Morris & Pai, p. 70 • No greater tyranny than the tyranny of the majority EXISTENTIALISM - METAPHYSICS • In every instance, people have been separated from their basic humanity, i.e., their circumstance of ultimate choice. • Morris & Pai, p. 70 3 EXISTENTIALISM - EPISTEMOLOGY • Making a choice is not confined to deciding to do something. It also includes deciding to believe something, to accept something as true. • Morris & Pai, p. 154 EXISTENTIALISM - EPISTEMOLOGY • Each person is his or her own supreme court of epistemological judgment and is, therefore, in an ultimate sense, absolutely on his or her own when it comes to deciding between candidates for truth. • Morris & Pai, p. 154 EXISTENTIALISM - EPISTEMOLOGY • In matters religious Protestantism placed all the weight of its emphasis upon the irrational datum of faith, • Irrational man, p.
    [Show full text]
  • Responsibility for Actions in Woody Allen's Irrational
    International Journal of Research p-I SSN: 2348-6848 e-I SSN: 2348-795X Available at Volume 04 Issue 0 5 https://edupediapublications.org/journals Apri l 2017 Responsibility for actions in Woody Allen’s Irrational Man Chung Chin-Yi Scholar, National University of Singapore [email protected] Joaquin Phoenix plays Abe Lucas, a philosophy professor who has signed on to Abstract: Abe, in this film, has a kind of teach a summer course at a small-town mental constipation going on. He can't write college. And why not? He has nothing better and can't have sex and can't be embraced to do. Abe is lost – physically, spiritually, socially in his world. He is truly reckless, as intellectually. He's bored with himself and shown by his encounter with Russian bored with life, but he keeps pushing roulette. When he begins to see himself as forward, because that's what people do. The Raskalnikov in "Crime and Punishment," he existential philosophy that he discusses with commits a murder which he justifies by his students seems to give him a bit of a saying the world is a better place without a spark, but also seems to be extinguishing it harsh judge. He then is led to try to kill Jill in him at the same time. He has to silence her but falls down the elevator overanalyzed life to the point that it has lost instead.The film thus clearly comments that all its meaning. you may take justice into your own hands like Abe Lucas but you cannot escape the You might think that such a personality divine justice of God causing you to pay for would send people trying to get as far away your murder by falling down an from this guy as possible, but you'd be elevator.There is just no luck as is constantly wrong.
    [Show full text]
  • Political Philosophy in Motion*.Mkv
    Political Philosophy in Motion *.mkv Political Philosophy in Motion *.mkv By Viorella Manolache Political Philosophy in Motion *.mkv By Viorella Manolache This book first published 2017 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2017 by Viorella Manolache All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-5275-0392-5 ISBN (13): 978-1-5275-0392-2 Translation: Ian Browne; Ann Marie Browne Romanian Revision of the Text: Doina Manolache The present volume is part of the research project no. 12, “Filosofia științei, a mentalului și a comunicării: cunoaștere, cunoștință, conștiență, mental, ființă dialogică, polifonie, libertate de expresie, semnificație, interpretare” [Philosophy of Science, Mind and Communication: Knowledge, Awareness, Mental, Dialogical Being, Polyphony, Freedom of Expression, Meaning, Interpretation], of The Academy of Romanian Scientists (AOŞR), Bucharest, Splaiul Independentei no. 54, Bucharest, Romania, postal code 050085. TABLE OF CONTENTS Introduction ............................................................................................... vii Developing Ideas in the Dark Rooms of Our Self: The Concepts and the Communication
    [Show full text]
  • CS 201 142 Hargraves, Richard the Existentialists, English
    DOCUMENT RESUME ED 089 330 CS 201 142 AUTHOR Hargraves, Richard TITLE The Existentialists, English, Contemporary Literature: 5113.94. INSTITUTION Dade County Public Schools, Miami, Fla. PUB DATE 72 NOTE 62p.; Authorized course of instruction for the Quinmester Program EDRS PRICE MP-$0.75 HC-$3.15 PLUS POSTAGE DESCRIPTORS Coarse Content; *Course Descriptions; English Instruction; *Existentialism; *Language Arts; Literary Analysis; *Literature; Philosophy; Secondary Education; *Teaching Guides; Twentieth Century Literature IDENTIFIERS Minicourses; *Quinmester Program ABSTRACT Developed for a high school quinmester unit on existentialism, this guide is designed to help students examine the philosophy and life style of the existentialist. Performance objectives for the course include defining the human capability of choice, analyzing existential works that reflect attitudes of philosophical disorientation and literary despair, and synthesizing the ideas of the existential guest for the authentic self in tho technological age. Also included are "Course Content," which provides a rationale for the course and a list of the subject matter range; "Teaching Strategies," which suggests activities, techniques, and instructional materia ".s;"Student Resources," which lists state-adopted texts, non-state-adopted supplementary materials, and reference materials; and "Teacher Resources," which lists discussion guides, films, sound-slide surveys, and periodicals. (RB) S DEPARTMENT OF HEALTH, tou;AA(ON &WELFARE NA /ZONAL INSTITUTE OF EDUCATION Nis DOCUMENT
    [Show full text]