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The article examines the concept of Dasein in its relationship with the category of Bildung. From the philosophical-pedagogical investigation emerges that there is a possibility to think about a Daseinsbildung (i.e., a Dasein of Bildung: the existent being of self-formation) and a Bildungsdasein (i.e., a Bildung of Dasein: the self-formation of existent being in humans). The link between Dasein and Bildung consists in a culture of education and instruction. These don't have an end in themselves but rather in the Bildung of the human being, closely connected with its Dasein. Keywords. Dasein--Bildung--Daseinsbildung--Bildungsdasein

Interpretive phenomenology presents a unique methodology for inquiring into lived experience, yet few scholarly articles provide methodological guidelines for researchers, and many studies lack coherence with the methodology’s philosophical foundations. This article contributes to filling these gaps in qualitative research by examining the following question: What are the key methodological and philosophical considerations of leading an interpretive phenomenological study? An exploration of interpretive phenomenology’s foundations, including Heideggerian philosophy and Benner’s applications in health care, will show how the philosophical tradition can guide research methodology. The interpretive phenomenological concepts of Dasein, lived experience, existentialia, authenticity are at the core of the discussion while relevant methodological concerns include research paradigm, researcher’s stance, objective and research question, sampling and recruitment, data collection, and data analysis. A study of pediatric intensive care unit nurses’ lived experience of a major hospital transformation project will illustrate these research considerations. This methodological article is innovative in that it explicitly describes the ties between the operational elements of an interpretive phenomenological study and the philosophical tradition. This endeavor is particularly warranted, as the essence of phenomenology is to bring to light what is taken for granted, and yet phenomenological research paradoxically makes frequent assumptions concerning the philosophical underpinnings.

Starting from Martin Heidegger's strategy to describe Dasein's way of being in Being and Time and paying special attention to the notions of Authenticity and Existentiell Modification it is argued that more than being theoretically influential to existential-phenomenological psychology and psychotherapy, Being and Time is also an example of how self knowledge and personal change happen, in addition to allowing the possibility of suffering to be thought about. Existentiell Modification is the transition from inauthenticity to authenticity whose first moment is the appearance of dread that disrupts daily tasks and encounters. Standing before 'nothing' Dasein must choose itself or return to everyday cover-ups. The one who chooses itself and becomes authentic reaches self knowledge and changes itself. Partindo-se da estratégia de apresentação do modo de ser do Dasein em Ser e Tempo e dando atenção específica às noções de Propriedade e Modificação Existencial, propõe-se que a obra de Martin Heidegger, mais do que orientar teoricamente a psicologia e a psicoterapia fenomenológico-existencial, pode servir-lhes como exemplo de como acontecem autoconhecimento e mudança pessoal, além de permitir pensar a possibilidade do sofrimento. Modificação Existencial é a transição da impropriedade para a apropriação de si, cujo ponto inicial é o aparecimento da angústia, que rompe os afazeres e encontros cotidianos. Diante de 'nada', o Dasein deve escolher a si mesmo ou retornar aos encobrimentos cotidianos de si. Quem escolhe e se apropria de si realiza autoconhecimento que é, também, mudança pessoal. Partiendo de la estrategia de Martin Heidegger para describir el modo de ser del Dasein em Ser y Tiempo y prestando especial atención a las nociones de Propiedad y Modificación Existentiva, se argumenta que más que ser teóricamente influyente para la psicología y psicoterapia fenomenológico-existencial, Ser y Tiempo es también un ejemplo de cómo se produce autoconocimiento y cambio personal, además de permitir pensar em la posibilidad del sufrimiento. Modificación Existentiva es la transición de la impropiedad para la propiedad, cuyo primer momento es la emergencia de la angustia, la qual rompe con las tareas y encuentros diarios. Ante la 'nada', el Dasein debe elegir a sí mismo o volver a los encubrimientos cotidianos. El que se elige a sí mismo y se vuelve próprio alcanza el autoconocimiento y se cambia a sí mismo.

In the paper, the author problematizes the attempt to aprioritize empirical sciences as well as the reduction of theoretical capacities of biology in the famous work by young Martin Heidegger Sein und Zeit. For this purpose, the relations between his Daseinsanalytik and the research findings of biology are examined. The author ties in with the criticism of Heidegger’s theses by Julius Kraft and Hans Albert. The aprioritization of everyday thinking as well as the claim of the a priori primacy of the lifeworld over the research findings of empirical sciences are rejected. Likewise, Heidegger’s thesis is rejected that biology does not give us an answer to the question, what is man, and that a crisis of fundamentals is allegedly at work in it. As Heidegger’s critique of biology may be misguided in terms of scientific theory, he may be suspected of a veiled anthropocentrism.

Martin Heidegger’s phenomenology provides methodological guidance for qualitative researchers seeking to explicate the lived experience of study participants. However, most phenomenological researchers apply his philosophy loosely. This is not surprising because Heidegger’s phenomenological philosophy is challenging and the influence of his philosophy in shaping the conduct of interpretive phenomenological research is broadly debated. This article presents an exploration of Dasein, a key tenet of Martin Heidegger’s interpretive phenomenology and explicates its usefulness for phenomenological research. From this perspective, we present guidance for researchers planning to utilize Heidegger’s philosophy underpinning their research.

This article reads Love Again (1992), the last poem written by contemporary Palestinian poet Walid Saif based on Heidegger’s concept of the Dasein as detailed in Being and Time and his concept of art as detailed in “The Origin of the Work of Art” as well as in other of his works. In Love Again “togetherness,” which is the essence of the Dasein, dissolves completely into the kind of being of “the Others”. Heidegger’s definition of “the truth of being” has the tendency of combining two contesting groups of theories: the first is a modernist group that advocates an intrinsic/textual approach to read literary texts in light of new criticism and other formalist schools. The second is a group that advocates a contextual/extrinsic/political approach to read literary texts like new historicism, postcolonialism and others. A Heideggerian reading of Saif’s poem debunks the modernist claim that a detachable aesthetic experience can safeguard the poem’s “historical permanence” and transcend its political context. Unlike formalists of his time, Heidegger was not concerned with the tension that emerged between the above two groups since he took both the extrinsic and intrinsic elements of a literary work as indispensable elements towards exploring the literary work. Furthermore, the above tension does not seem to be part of Heidegger’s consciousness.

In the decades between the two World Wars, Japan made a dramatic entry into the modern age, expanding its capital industries and urbanizing so quickly as to rival many long-standing Western industrial societies. How the Japanese made sense of the sudden transformation and the subsequent rise of mass culture is the focus of Harry Harootunian's fascinating inquiry into the problems of modernity. Here he examines the work of a generation of Japanese intellectuals who, like their European counterparts, saw modernity as a spectacle of ceaseless change that uprooted the dominant historical culture from its fixed values and substituted a culture based on fantasy and desire. Harootunian not only explains why the Japanese valued philosophical understandings of these events, often over sociological or empirical explanations, but also locates Japan's experience of modernity within a larger global process marked by both modernism and fascism. What caught the attention of Japanese thinkers was how the production of desire actually threatened historical culture. These intellectuals sought to \"overcome\" the materialism and consumerism associated with the West, particularly the United States. They proposed versions of a modernity rooted in cultural authenticity and aimed at infusing meaning into everyday life, whether through art, memory, or community. Harootunian traces these ideas in the works of Yanagita Kunio, Tosaka Jun, Gonda Yasunosuke, and Kon Wajiro, among others, and relates their arguments to those of such European writers as George Simmel, Siegfried Kracauer, Walter Benjamin, and Georges Bataille. Harootunian shows that Japanese and European intellectuals shared many of the same concerns, and also stresses that neither Japan's involvement with fascism nor its late entry into the capitalist, industrial scene should cause historians to view its experience of modernity as an oddity. The author argues that strains of fascism ran throughout most every country in Europe and in many ways resulted from modernizing trends in general. This book, written by a leading scholar of modern Japan, amounts to a major reinterpretation of the nature of Japan's modernity.

German philosopher Martin *Heidegger's word for the individual *subject. Produced from two words in German ‘Da’ and ‘sein’ which separately mean ‘there’ and ‘being’ but together are usually translated as ‘existence’, ...

Setting out to determine what ‘local government’ is and how it can be understood, I conducted an analysis of the concept ‘local government’ by identifying its institutional, behavioural and territorial attributes. This analysis informed an ontological description of the nature of local government and the underlying assumptions about this reality. Ontological, local government, as a collection of ‘Dasein’ with an immanent tension between anxiety and care, may simultaneously be viewed as being a social collective of individuals, an institution consisting of individuals, and a social action or intervention performed by caring individuals. The description of the nature of local government provides a point of departure for describing and comparing this reality as situated in different contexts. It also serves as a proposed menu for the questioning and challenging of underlying assumptions about local government. The value of this social ontology of care lies in the description of the nature of the reality of local government situated in different contexts. Furthermore, it serves as an agenda for questioning and challenging the underlying assumptions about local government within different contexts.

We are currently in the middle of the transformation from Martin Heidegger’s modern society to a society based on digital technology. In the developing digital society, humans in their current state of ‘Being’ are increasingly surrounded by systems that are networked and run based on algorithms, software, and data. These interconnected systems function, communicate, and interact in networks and driven by these algorithms, software, and data, which give them the ability to connect, calculate, and reveal. Jointly, these systems thus create a new and actual reality based on their mathematical and scientific background. In the present-day digital society, humans’ actual ‘state of Being’ is increasingly framed by what the digital technology reveals to us and enables. The transition to this new digital reality conjures up more and more questions as to whether we as humans sufficiently understand the essence of digital technology and whether we as humanity have sufficient knowledge and insight to be able to analyze and fathom the essence of the new digital ecology around us. In this article, I will use Heideggerian phenomenology as a philosophy to create a framework that will allow us to, based on phenomenological research into our current ‘Dasein’ or ‘being there’, gain deeper insight into the ‘Being’ of digital technology and the ensuing development of a digital reality for humanity as a whole.