Made available in DSpace on 2016-04-27T17:27:01Z (GMT). No. of bitstreams: 1 Ricardo Radin Bueno.pdf: 716039 bytes, checksum: 9675bcf3fdcaa6c91f45c4a036fc2caa (MD5) Previous issue date: 2012-06-11 / This paper intends to discuss about the existential understanding in the work Being and Time by Martin Heidegger. This should be donne having in sight Dasein as it was conceptualized by the author as having a fundamental relationship with his own existence in the world, this determining its essence. Thus, the existential understanding participates of the triumvirate: state-of-mind, understanding and language, that define the being-there in its opening. Focusing on understanding the meaning of being, determining the daily life od Dasein, the work evolves as described below. In the first chapter, something is said about the time of study of Heidegger that preceded the writing of Being and Time. In the second chapter, something is said about Husserl and the particular impact that his ideas had in heideggerian thought, often build as a possible response to them. In the third chapter, the work Being and Time is clearly thematized, and something is said about its structure, especially in the characteristics of Dasein which refers to being-in-the-world, everyday being, understanding and interpretation. In the fourth chapter something is said about the consequences of Heidegger s hermeneutics as presented, with regard to what Heidegger presents as unique in the understanding of being of Dasein / O presente trabalho pretende discorrer a respeito do existencial compreensão dentro da obra Ser e Tempo de Martin Heidegger. Para isso, deve-se ter em vista o Dasein tal como foi conceituado pelo autor, como tendo relação fundamental com sua própria existência no mundo, esta determinando a sua essência. Desse modo, o existencial compreensão participa do triunvato: disposição, compreensão e linguagem, que definem o ser-aí em sua abertura. Focando-se na compreensão do sentido do ser, determinante da vivência cotidiana do Dasein, o trabalho se desenvolve do modo descrito a seguir. No primeiro capítulo, algo é falado a respeito dos tempos de estudo de Heidegger que precederam a escrita de Ser e Tempo. No segundo capítulo, algo é falado a respeito de Husserl e o impacto especial que suas idéias tiveram no pensamento Heideggeriano, muitas vezes construído como uma resposta possível a elas. No terceiro capítulo, a obra Ser e Tempo é claramente tematizada, e algo é falado a respeito de sua estrutura, especialmente as características do Dasein no que se referem a ao ser-no-mundo, cotidianidade, compreensão e temporalidade da compreensão, e interpretação. No quarto capítulo algo é falado a respeito das consequências da hermenêutica heideggeriana tal como foi apresentada, no que diz respeito ao que Heidegger apresenta de singular na compreensão do ser pelo Dasein

Este estudo buscou uma compreensão acerca do fenômeno vício. Pela perspectiva da Fenomenologia Existencial, a pergunta sobre o que do ser do vício implica na descrição da forma pela qual este fenômeno se dá a ver, o como. O vício pôde ser explicitado em um caráter singular, pela experiência no contato com um homem viciado em cocaína, João. O percurso desse contato foi narrado a partir das considerações de Walter Benjamin sobre a narrativa e o narrador. O vício pôde ser compreendido como uma experiência dissonante, na qual a emergência da droga dissolve a urgência no cuidado próprio. Inapropriado do cuidado de si, o viciado incumbe àqueles ao redor da responsabilidade para a tarefa, na mesma medida em que se apresenta como uma ferramenta para a droga. Contudo, através dos suportes para sua sustentação, pode lançar-se no angustiante empreendimento de deixar de ser quem é para realizar-se como ser de possibilidades / Through the Existential Phenomenology´s perspective, the question what is the addiction´s being implies on the description over the way this phenomenon appears to sight, the how. The addiction could be made explicit in a singular character, through the experience from the contact with a cocaine addicted man, João. The course of this contact has been narrated using Walter Benjamin´s considerations regarding narrative and narrator. The addiction could be comprehended as a dissonant experience, in which the drugs emergency dissolves the own care´s urgency. Ill-fated on the self care, the addicted delegates to those around the responsibility for this task, to the same extent which he presents himself as a tool for the drug. Nevertheless, through the backings for his sustenance, he can leap into the anguishing enterprise of letting be who he is, to actualize himself as a being made of possibilities

Ma, Chun Fai. / Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves 210-221). / Abstract also in Chinese. / Abstract --- p.5 / 摘要 --- p.6 / Acknowledgements --- p.7 / Introduction A phenomenological study of Being and Nothingness --- p.8 / Chapter §1 --- Explanation of the title of thesis --- p.8 / Chapter §2 --- The historical background: Sartre the existentialist and phenomenologist --- p.9 / Chapter §3 --- Structure of the present research --- p.12 / Chapter (i) --- Scope of research: Being and Nothingness --- p.12 / Chapter (ii) --- Methodology --- p.14 / Chapter (iii) --- Themes and structure of the research --- p.15 / Chapter Chapter 1 --- Sartre´ةs phenomenological method --- p.18 / Chapter §1.1 --- Sartre's project: a “phenomenological ontology'' --- p.18 / Chapter 1.1.1 --- The difficulties for a phenomenological re-interpretation of BN --- p.18 / Chapter 1.1.2 --- Sartre´ةs concept of phenomenon --- p.21 / Chapter § 1.2 --- The Husserlian moment: intentional and eidetic analysis --- p.26 / Chapter 1.2.1 --- Abschattung and essence --- p.27 / Chapter 1.2.2 --- The percipere: consciousness as the directedness of intentions --- p.31 / Chapter § 1.3 --- The Heideggerian moment: the question of the meaning of Being --- p.34 / Chapter 1.3.1 --- The question of the meaning of Being: Heidegger´ةs ontological difference --- p.34 / Chapter 1.3.2 --- Phenomenon of being and being of phenomenon --- p.37 / Chapter Chapter 2 --- A phenomenological anthropology --- p.42 / Chapter §2.1 --- A new motive for phenomenological research --- p.42 / Chapter 2.1.1 --- A follower of the old path? --- p.42 / Chapter 2.1.2 --- Husserl and his quest for foundational science --- p.44 / Chapter 2.1.3 --- Heidegger and his pursuit of fundamental ontology --- p.47 / Chapter § 2.2 --- A project of phenomenological anthropology --- p.51 / Chapter 2.2.1 --- Sartre and his anthropological concern --- p.51 / Chapter 2.2.2 --- The ontology of human reality and its ethical implication --- p.54 / Chapter 2.2.3 --- Existential psychoanalysis as a moral description --- p.56 / Chapter 2.2.4 --- Human reality versus Dasein? --- p.59 / Chapter Chapter 3 --- Being-for-itself and being-in-itself --- p.66 / Chapter §3.1 --- A preliminary sketch of being-for-itself and being-in-itself --- p.66 / Chapter 3.1.1 --- The wrestling between the Husserlian and Heideggerian elements in BN --- p.66 / Chapter 3.1.2 --- Two regions of being: their eidetic and ontological implications --- p.69 / Chapter §3.2 --- Being-for-itself as the origin of nothingness (I 'origine du neant) --- p.74 / Chapter 3.2.1 --- The meaning of nothingness (neant) --- p.74 / Chapter 3.2.2 --- Consciousness as nihilation (neantis ation) --- p.81 / Chapter 3.2.3 --- Consciousness (of) self and pre-reflective cogito --- p.84 / Chapter §3.3 --- Being-in-itself as transcendent object --- p.90 / Chapter 3.3.1 --- The transcendent object and its transphenomenality --- p.91 / Chapter 3.3.2 --- World and instrumentality --- p.94 / Chapter Chapter 4 --- "Human ekstasis: Facticity, Transcendence and Temporality" --- p.100 / Chapter §4.1 --- From nihilation to human ekstasis --- p.100 / Chapter 4.1.1 --- The under-thematized aspects of the For-itself --- p.100 / Chapter 4.1.2 --- The inadequacy of our preceding analysis --- p.102 / Chapter 4.1.3 --- The phenomenological concept of human ekstasis --- p.104 / Chapter §4.2 --- The human ekstasis (1): Facticity --- p.106 / Chapter 4.2.1 --- The For-itself and its pre-destined situation --- p.106 / Chapter 4.2.2 --- "The engagement in projects, tasks and instruments" --- p.108 / Chapter 4.2.3 --- Facticity and reality --- p.111 / Chapter §4.3 --- Human ekstasis (2): Transcendence --- p.114 / Chapter 4.3.1 --- Transcendence as the ekstasis of the For-itself --- p.114 / Chapter 4.3.2 --- Transcendence as projection and surpassing --- p.116 / Chapter 4.3.3 --- The self of For-itself --- p.119 / Chapter 4.3.4 --- The radical undeterminedness of the For-itself --- p.123 / Chapter 4.3.5 --- Possibles and the possibility of being --- p.127 / Chapter 4.3.6 --- Choice and reality: the Transcendence in Facticity --- p.130 / Chapter 4.3.7 --- Value as the being of For-itself --- p.133 / Chapter §4.4 --- Human ekstasis (3): Temporality --- p.138 / Chapter 4.4.1 --- "A naturalistic conception of time, and time as a holistic structure" --- p.138 / Chapter 4.4.2 --- The concreteness of time --- p.141 / Chapter 4.4.3 --- Time as the mode of being of For-itself --- p.143 / Chapter 4.4.4 --- The presence of the For-itself: the temporal dimension of Present --- p.145 / Chapter 4.4.5 --- The possibilities of the For-itself: the temporal dimensions of Past and Future --- p.148 / Chapter 4.4.6 --- The primary structure of time --- p.157 / Chapter Chapter 5 --- The phenomenon of bad faith (mauvaise foi) --- p.160 / Chapter §5.1 --- The existential psychoanalysis --- p.160 / Chapter 5.1.1 --- The necessity of an existential psychoanalysis --- p.160 / Chapter 5.1.2 --- A lie to oneself and a lie to the other --- p.162 / Chapter 5.1.3 --- The “anti-ethical´ح character of bad faith --- p.166 / Chapter §5.2 --- The descriptive examination on concrete instances of bad faith --- p.168 / Chapter 5.2.1 --- The dating woman (1): the confinement of human Transcendence and Temporality --- p.169 / Chapter 5.2.2 --- The dating woman (2): the disintegration of human Transcendence and Facticity --- p.176 / Chapter 5.2.3 --- The homosexual: the manipulation and disintegration of human Temporality --- p.181 / Chapter §5.3 --- The “ideal´ح mode of being: on sincerity and authenticity --- p.188 / Chapter 5.3.1 --- Sincerity as the opposite of bad faith? --- p.188 / Chapter 5.3.2 --- Descriptive analysis on concrete instances of sincerity --- p.190 / Chapter 5.3.3 --- An examination unfinished: authenticity as the “ideal´ح mode of being --- p.196 / Conclusion --- p.202 / Chapter §1 --- The phenomenological and anthropological-ethical contribution of Being and Nothingness --- p.202 / Chapter §2 --- "The limitation of this thesis, and possible directions for further investigation" --- p.205 / Bibliography --- p.210 / Chapter 1 --- Works by Sartre --- p.210 / Chapter 2 --- English/ French materials --- p.210 / Chapter 3 --- Chinese materials --- p.221

My wok is a place for meditation (through play and ritual) to grapple with ideas around what it means to be alive. I explore my own history, psychology and the nature of things, to better understand myself. I create because of the need to build a familiarity with the unknown and the uncomfortable and to accept that which is out of my control. While seeking to understand and learn from my own personal confrontations with death, I also find my own form of spirituality. Losing my hold on graspable things, as time and change tend to bring, witnessing the dualities in nature ever-shifting; I must accept that nothing stays the same nor remains… not even me.

The death of one�s parents, irrespective of the age at which it occurs, is generally regarded as a life experience of considerable significance. The last few years of an elderly person�s life are often characterized by increasing frailty, declining health and loss of independence. Responsibility for the spiritual and physical care of parents during that period is undertaken by many adult children. Current research in this area is generally informed by the requirements of social policy, which, by identifying and addressing the inherent difficulties in this so-called informal caring, is designed to support carers in the community. The research reported in this thesis represents a departure from this mode of inquiry and seeks, rather, to explore the existential aspects of caring in this particular situation, from the carer�s perspective. To achieve this objective, an existential phenomenological approach informed principally by the philosophies of Heidegger and Merleau-Ponty, and the adaptation of these philosophies by Schutz, Giorgi and van Manen to social science research, was developed to suit the particular requirements of the topic. In addition to the author�s autobiographic material, primary sources include conversations with five people who had been principal carers for their parents during their final illnesses. In all cases caring had ended with the parent�s death at least one year before the conversations took place. The principal secondary sources are Simone de Beauvoir�s memoir, A Very Easy Death, and Philip Roth�s account of his father�s illness and death, Patrimony: A True Story. In addition, the argument is supported throughout by reference to other literary works. From these sources a number of major existential themes, including temporality, hope, suffering, and knowing the body, have been explored in depth, in conjunction with relevant existential theories. Synthesis of these topics suggests that in this particular circumstance, for the people involved in the study, the phenomenon of caring can be understood as an unconditional engagement with the life and concerns of their parent at the end of life, and can be interpreted within an existential framework as representing an authentic way of Being.

The overall aim of this thesis was to explore surgical nurses’ experiences of being confronted with patients’ existential issues when caring for patients with cancer, and to examine whether an educational intervention may support nurses in addressing existential needs when caring for patients with cancer. Previously recorded discussions from supervision sessions with eight healthcare professionals were analysed (I), written descriptions of critical incidents were collected from 10 nurses, and interviews with open questions were conducted (II). An educational intervention on existential issues was pilot tested and is presented in Studies III and IV. The intervention was the basis of a pilot study with the purpose of testing whether the whole design of the educational intervention, including measurements instruments, is appropriate. In Study III and IV interviews with 11 nurses were conducted and 42 nurses were included in the quantitative measurements of four questionnaires, which were distributed and collected. Data was analysed using qualitative secondary analysis (I), hermeneutical analysis (II), and mixed methods using qualitative content analysis and statistical analyses (III-IV). Results in all studies show that existential issues are part of caring at surgical wards. However, although the nurses were aware of them, they found it difficult to acknowledge these issues owing to for example insecurity (I-III), a strict medical focus (II) and/or lacking strategies (I-III) for communicating on these issues. Modest results from the pilot study are reported and suggest beneficial influences of a support in communication on existential issues (III). The results indicate that the educational intervention may enhance nurses’ understanding for the patient’s situation (IV), help them deal with own insecurity and powerlessness in communication (III), and increase the value of caring for severely ill and dying patients (III) in addition to reducing work-related stress (IV). An outcome of all the studies in this thesis was that surgical nurses consider it crucial to have time and opportunity to reflect on caring situations together with colleagues. In addition, descriptions in Studies III and IV show the value of relating reflection to a theory or philosophy in order for attitudes to be brought to awareness and for new strategies to be developed.

This study deals with the Definiteness Effect (DE) in Chinese you existential sentences from pragmatic perspectives and the scope is confined to the formal written style with discourse environments. The data used for analysis is the United Daily News Corpus and the data selection is restricted to the definite NPs which are considered unacceptable in you existential sentences: proper names, pronouns, demonstratives, universal quantifications, most-NPs, and superlative. The data for analysis in this study consist of 119 natural occurrences and the results reveal that definite NPs can occur in you existential sentences and the contexts where they appear consist of adjunct clauses and complement clauses embedded under the matrix verb. It is also observed that you existential sentences can assert the existence of entities or events and definite NPs can represent given information. I suggest that the Definiteness Effect is a misnomer and the restriction imposed on you existential sentences is derived from the non-application of ¡§identification¡¨ in existential sentences. Definite NPs are only allowed in you existential sentences when they are used to identify the entities. If the postverbal NPs are to introduce or present the entities into the discourse, definite NPs are ruled out. In addition, it is argued that if the definite NPs are anaphoric and thus given information, they are used to draw the addressee¡¦s attention to the presence of entities or events; namely, they serve as focusing topics. It seems odd to view them only as topic-introducing constructions.

This arts-based study discusses using the horror film and monsters as a means of exploring the personification of fear in contemporary society. The paper incorporates the viewing and dissection of horror films into an artistic process to explore fears in order to further artistic expression. It additionally shows how this process can be used in an art classroom within the context of contemporary art to empower students and facilitate art criticism discussions.

Where do we go from here? is a video installation by Atlanta-based artist James O’Donnell that attempts to provoke others into similar contemplation of that existential question through an immersive video and audio installation exploring the self through references to the internal and external; past and future; and connection and disconnection.

Smärta i livets slutskede behöver inte bara innebära det fysiska obehaget, utan kan även ha psykiska, sociala och existentiella dimensioner. Existentiell smärta har en stor plats i den palliativa vården, kropp och själ hör ihop. Tankar kring livets mening, skuld och vad som händer efter döden kan ge existentiell smärta. De existentiella behoven är enligt många studier försummade. Vårdpersonal undviker ofta dessa frågor.Syftet med studien var att beskriva existentiell smärta hos patienter med cancer i palliativt skede. Metod: En allmänlitteraturstudie genomfördes med kvalitativa artiklar. Resultatet visade att existentiell smärta förekom i stor omfattning. Informanterna upplevde ensamhet och skuldkänslor och smärtan beskrevs ofta i fysiska termer. Smärtan hade också samband med förlust av olika funktioner. Det fanns även tankar kring andlighet och rädsla för den okända framtiden.Diskussion: Det är viktigt att sjuksköterskan är uppmärksam på patientens behov av närhet eller ensamma stunder. Vårdpersonal kan även hjälpa patienten att återfinna sin autonomi genom att identifiera de funktioner som faktiskt finns kvar. Genom samtal kan patienten få stöd att orka leva de sista dagarna samt att möta den okända framtiden. Slutsatsen är att det krävs god kunskap i kommunikation och smärtbehandling för att kunna identifiera och lindra existentiell smärta. / Pain in the end of life means not only the physical discomfort, but can also have psychological, social and existential dimensions. Existential pain plays a major role in palliative care. Dealing with the meaning of life, guilt and death can provide existential pain. The existential needs are as many studies indicate neglected. Health professionals often avoid these issues. The purpose of this study was to describe the existential pain in cancer patients in a palliative setting. Method: A literature review was conducted with qualitative articles. The results showed that existential pain was widespread. The informants experienced loneliness and guilt and the pain was often described in physical terms. The pain was also associated with loss of various functions. There were also thoughts about spirituality and fear of the unknown future. Discussion: It is important that the nurse is attentive to patient’s needs for closeness or lonely moments. Medical professionals can also help patients regain their autonomy by identifying the features that actually exist. Through conversation, the patient may receive strength to live the last days and to face the unknown future. The conclusion is that in order to identify and alleviate existential pain it requires a good knowledge in communication and pain management.