The Life Attachment Scale (LAS-R).

INTRODUCTION: The proposed concept of secure/insecure lifeattachment reflects the experience of the world and life as a good (or insecure/threatening) place to be. The present article describes the theoretical foundation, development, and validation of a revised measure that captures the phenomenon of secure/insecure life attachment. The revised scale consists of seven dimensions: (1) Coexistence, (2) Reliability, (3) Safetiness, (4) Integration, (5) Inclusion, (6) Participation, and (7) Deliberation. METHODS: In three studies (N = 1,059), we examined the factor structure and the convergent and predictive validity of the Life Attachment Scale-Revised (LAS-R). RESULTS: Our results support a seven-factor structure of the scale, reflecting the aforementioned dimensions. Furthermore, convergent and predictive validity were established through correlations with related concepts of life satisfaction, flourishing, openness to the future, and perceived stress. CONCLUSION: We have devised and substantiated a scale adept at gauging dimensions of secure and insecure/disordered life attachment. Empirical evidence from statistical analyses supports the assumption that the LAS-R is psychometrically sound, establishing its reliability and validity as a dependable instrument. Thus, the scale has promising implications for developing the empirical base for research in many areas of psychology, sociology, and the social sciences.

GAZING INTO THE ABYSS: TOWARD A PHILOSOPHICAL UNDERSTANDING OF ANXIETY AND FEAR.

OBJECTIVE: The aim: This paper deals with anxiety or fear-related disorders and philosophical interpretations of the phenomena of fear and anxiety. PATIENTS AND METHODS: Materials and methods: The authors used integrative anthropological approach, interpretive research paradigm, hermeneutical approach. The data collec¬tion was carried out using Scopus, Web of Science, PubMed, Google Scholar databases. Research papers were identified according to search terms: "anxiety or fear-related disorders", "fear", "anxiety", "phobia", "psychology", "psychotherapy", "mental health", "philosophy", "being-in-the-world", "human existence". CONCLUSION: Conclusion: It is obvious that philosophical interpretations of the phenomena of fear and anxiety cannot be defined in clinical terms, especially given the fact that modern psychology, psychotherapy, and psychiatry are shifting towards evidence-based practices. Furthermore, there are significant differences in determining the causes that provoke mental health disorders (nature, nurture, their interaction or something else) and accordingly in choosing treatment methods. Apparently, the position of the researchers/practitioners will be determined by their understanding of the root cause. However, more and more researchers are coming to the conclusion that the contemporary world demonstrates the urgent need for an integral, holistic paradigm of a human as an undivided, alive and organic, ideal and material being that should be understood in the context, taking into account the socio-cultural, biological, narrative, self-relational dimensions and his/her ability to transcend them. That is why the most effective way to help people with anxiety or fear-related disorders is to develop "the optimal combination of social assistance, psychological therapy, transpersonal experience, and medical treatment. It should be based on a new transdisciplinary paradigm and implemented by an interdisciplinary team of specialists". In this process, a special role should be assigned to philosophy, which is able to expand horizons and find an approach to the core of a human being.

Continuity and Discontinuity of Sport and Exercise Type During the COVID-19 Pandemic. An Exploratory Study of Effects on Mood.

Involvement in sport and exercise not only provides participants with health benefits but can be an important aspect of living a meaningful life. The COVID-19 pandemic and the temporary cessation of public life in March/April/May 2020 came with restrictions, which probably also made it difficult, if not impossible, to participate in certain types of sport or exercise. Following the philosophical position that different types of sport and exercise offer different ways of "relating to the world," this study explored (dis)continuity in the type of sport and exercise people practiced during the pandemic-related lockdown, and possible effects on mood. Data from a survey of 601 adult exercisers, collected shortly after the COVID-19 outbreak in Finland, were analyzed. Approximately one third (35%) of the participants changed their "worldmaking" and shifted to "I-Nature"-type activities. We observed worse mood during the pandemic in those who shifted from "I-Me," compared to those who had preferred the "I-Nature" relation already before the pandemic and thus experienced continuity. The clouded mood of those experiencing discontinuity may be the result of a temporary loss of "feeling at home" in their new exercise life-world. However, further empirical investigation must follow, because the observed effect sizes were small.

Attending to Aliveness: Self-Harm, Body and World in Contexts of Urban Homelessness.

The DSM-5 proposes that self-harm be recognized as a diagnostic category of mental disease, compared to its previous definition as a behavioral symptom. Based on fieldwork in London, I challenge this proposal by exploring the life-history of a homeless sex-worker and substance-user who practices self-cutting. By bringing phenomenological anthropology into conversation with psychoanalytic theory, this article provisionally re-conceptualizes self-harm as an ethics of self-reparation and existential affirmation in the face of extreme precarity. Approached as an agentive practice through which human beings reclaim "somethingness" by altering their bodily conditions, we can conceive self-harm in a way that is attentive to the situational conditions that shape existential pain, instead of reaching straight for the diagnostic toolkit. In taking self-harm as simultaneously a reaction to and a reflection on existential crisis-rather than a sui generis disorder-this paper situates such practices as a pluralized condition-of-world rather than a bounded pathology-of-mind.

Expanding hermeneutics to the world of technology.

In this essay, I first analyze the extension of hermeneutical interpretation in the Heideggerian sense to products of contemporary technology which are components of our "lifeworld". Products of technology, such as airplanes, laptops, cellular phones, washing machines, or vacuum cleaners might be compared with what Heidegger calls the "Ready-to-hand" (das Zuhandene) with regard to utilitarian objects such as a hammer, planer, needle and door handle in Being and Time. Our life with our equipment, which represents the "Ready-to-hand" in Heidegger's sense of the word, is determined by temporalization (Zeitigung) which cannot be separated and isolated from the wholeness of things in the world. In the second part of my paper, I explore the positive achievement of material hermeneutics (Don Ihde) with regard to its extension to technoscience and the discussion of how such hermeneutics can contribute to the preservation of our threatened lifeworld, but also to explore the possibilities of how technical inventions, medical innovations could improve our way of life.

Existential Displacement: Health Care and Embodied Un/Belonging of Irregular Migrants in Norway.

Drawing on fieldwork and interviews in Oslo and Bergen, Norway, this article discusses irregular migrants' experiences of existential displacement and the tactics they use to try to re-establish a sense of emplacement and belonging. More specifically, it argues that irregular migrants' experiences of embodied unbelonging are a consequence of a violent form of governmentality that includes specific laws, healthcare structures, and migration management rationalities. The article makes this argument by tracing how these experiences translate into embodied effects that feature prominently in migrants' narratives of suffering while living in a country that purports to provide welfare services to all. The narratives of their state of being-in-the-world are ways through which migrants both experience and express the violence and deprivation they face. I argue that these narratives are instances of structures of feeling (Williams 1973), which are shaped by modes of governmentality. The article shows that irregular migrants' coping strategies centrally involve faith, religious communities and friends. Irregular migrants draw on these relationships to get by, access healthcare, and to resist the (health) effects of social deprivation and political violence. These relationships allow irregular migrants to find meaningful ways of being-in-the-world and rebuilding, to some extent, a sense of entitlement and belonging.

Los cuestionamientos éticos de Freud: psicoanálisis, existencia y muerte / Freud's ethical quandaries: psychoanalysis, existence and death / Os questionamentos éticos de Freud: psicanálise, existência e morte

Resumen 11. Freud no criticó los fundamentos de la ética ni prescribió deberes, prohibiciones, aspiraciones o respuestas alternativas a problemas tradicionales, sino entregó una nueva manera de formular problemas morales. Existen tres áreas en que Freud insinuó una ética que sostiene una dirección diferente a la actual bioética.1. El carácter no ético del psicoanálisis no está incluido entre las técnicas de dominación o adoctrinamiento sino en las de veracidad, en lo que importa es el auto-reconocimiento, la mala comprensión es la ruta necesaria para la comprensión. 2. La postura final de Freud mismo hacia su propia muerte se puede llamar apropiación de su finitud, cuando él asumió su ser-referido-a-la-muerte, no como estar-en-su-final, indicando con ello que comprendió que el final siempre penetró en su vida. 3. En la auténtica comprensión de sí mismo, Freud entendió que la última potencialidad de su existencia fue abandonarse a sí, reveló su potencialidad para su no-potencialidad, haciéndose libre para su propio fin, aceptó su existencia en su finitud.

Abstract 15. Freud did not make a critique of foundations of ethics nor prescribed duties, prohibitions, aspirations or alternative answers to unchanged questions, but he gave a new manner of asking moral questions. There are three areas in which Freud implied an ethic that maintains a different direction from current bioethics.1. The fundamentally nonethical character of Freud´s psychoanalysis is not included in the techniques of domination or indoctrination but of veracity, what is at stake is selfrecognition, misunderstanding is the necessary path to understanding. 2. The final position of Freud himself to his own death can be called appropriation of his finitude, when he assumed his being-unto-death, not as a being-at-his-end, indicating thereby that he understood that the end always penetrated his whole existence. 3. In the authentic comprehension of his self, Freud understood that the ultimate potentiality of his existence was to relinquish his self, he revealed to his self his potentiality for non-potentiality, becoming free for his own end, he accepted his existence in its finitude.

Resumo 19. Freud não criticou os fundamentos da ética nem prescreveu deveres, proibições, aspirações ou respostas alternativas a problemas tradicionais, e sim apresentou uma nova maneira de formular problemas morais. Existem três áreas nas quais Freud insinuou uma ética que indica uma direção diferente da atual bioética. 1. O caráter não ético da psicanálise não está incluído entre as técnicas de dominação ou doutrinamento e sim nas de veracidade, onde o que importa é o auto-reconhecimento, a má compreensão é o caminho necessário para a compreensão. 2. A postura final de Freud, mesmo até sua morte, pode se chamar de "apropriação de sua finitude", quando ele assumiu seu ser-referido-à- morte, não como estar-em-seu-final, indicando com isto que compreendeu que o final sempre infiltrou sua vida. 3. Na autêntica compreensão de si mesmo, Freud entendeu que a última potencialidade de sua existência foi abandonar-se a si, revelou sua potencialidade para sua não-potencialidade, libertando-se para seu próprio fim, aceitou sua existência em sua finitude.

Illusionment and Disillusionment: Foundational Illusions and the Loss of a World.

One can only be disillusioned if once one lived within illusions-and so disillusionment is always after the fact ( après coup or nachträglich), as illusions come into view even as they are crumbling within. With a crisis of disillusionment-or existential disillusionment-one falls away from a coherence of meaning, revealing a system of intertwined fundamental illusions that had always been lived within and implicit, part of one's being-in-the-world, and that now seem broken, strange, and uncanny. This way of being that one recognizes only retrospectively may be called "illusionment," a state of being apprehended in the very process of its falling apart. That is, prior to disillusionment, there may not have been an illusion as such; rather, there was some overall effective-enough, taken-for-granted coherence, an experience of world and being that now comes into view and seems broken precisely because it no longer holds together. For example, a sense of a common "we" might be revealed to be so flawed as to have been a fiction, a fantasy, a set of pervasive, interwoven illusions that one had once naively lived within as unquestioned beliefs. Severe disillusionment, then, carries with it a sense of falling out of the once taken-for-granted world, undermining a sense of solid existential grounding. Saturating all aspects of the psyche, traumatizing disillusionments may lead to a lifelong cascade of après coup attempts to find new grounding in how to live, as one attempts to repair this world-broken-ness.

A analítica existencial heideggeriana: um modo original de compreender o ser humano / The heideggerian existential analysis: an original mode of understanding the human being / El analítica existencial de Heidegger: un modo original de entender el ser humano

Em Ser e tempo, Martin Heidegger desenvolve uma analítica existencial do ente que cada um de nós, dessa ou daquela maneira, já sempre somos. A analítica existencial do ser-aí (Dasein) tinha em vista alcançar uma ontologia fundamental que, enquanto tal, distingue-se fundamentalmente de toda e qualquer ciência positiva e, também, da antropologia filosófica. Na reflexão que aqui se propõe, serão percorridos três momentos, a saber: 1. Originalidade da analítica existencial diante da antropologia filosófica; 2. Ex-sistência como "essência" do ser-aí; 3. Ser-no-mundo: a constituição existencial fundamental do ser-aí.(AU)

In Being and Time, Martin Heidegger develops an existential analytic of the entity that each of us, in this or that way, is always already. The existential analytic of being-there (Dasein) aimed at achieving a fundamental ontology which, as such, is fundamentally different from any positive science, and also from philosophical anthropology. In the reflection that is proposed here we will go through three moments, namely: 1. Originality of the existential analytic before the philosophical anthropology; 2. Existence as the "essence" of being-there; 3. Being-in-the-world: the fundamental existential constitution of being-there.(AU)

En Ser y tiempo, Martin Heidegger desarrolla un análisis del entidad existencial que cada uno de nosotros, tal o cual manera, ya somos siempre. La analítica existencial del ser-ahí (Dasein) tenía un fin de lograr una ontología fundamental, como tal, difiere fundamentalmente de cualquier ciencia positiva, y también de la antropología filosófica. En la reflexión que aquí se propone un ciclo a través de tres etapas, a saber: 1. Analítica existencial de originalidad en la cara de la antropología filosófica; 2. Ex-sistencia como "esencia" del ser-ahí; 3. Ser-en-el-mundo: la constitución existencial fundamental del ser-ahí.(AU)

Heidegger: o estudo dos fenômenos humanos baseados na existência humana como ser-aí (Dasein) / Heidegger: a study of the human phenomena based on the human existence as Dasein / Heidegger: l'étude des phénomènes humains basés sur l'existence humaine en tant qu' "être-là" (Dasein) / Heidegger: estudio de los fenómenos humanos basados en la existencia humana como (Dasein)

O presente artigo pretende esclarecer a posição crítica do filósofo Martin Heidegger, explicitada no livro Seminários de Zollikon, em relação à transposição do método da ciência natural moderna para o estudo dos fenômenos humanos e apresentar sua proposição de um método mais pertinente ao estudo da existência humana. O autor propõe indicações de um método baseado na compreensão do existir humano como "ser-aí" e "ser-no-mundo" e também nos existenciais descritos em Ser e tempo, tais como espacialidade, temporalidade, ser-com-o-outro e corporeidade. Ao mesmo tempo, destaca que os fenômenos humanos não deveriam ser submetidos e circunscritos às descrições ontológicas dos existenciais, quando o método visa ao esclarecimento das experiências específicas e singulares de cada ser humano.(AU)

This article aims at clarifying the critical position of the philosopher Martin Heidegger in the book Zollikon Seminars, concerning the conveyance of the Natural Science Method to the study of the human phenomena and present its proposition of a more relevant study of the human existence. The author proposes indications of a method based on the comprehension of the human existence described in the book Being and Time such as spatiality, temporality, being-as-the-other and corporality. At the same time the author points out that the human phenomena should not be taken and limited to the to the ontological descriptions of the existentials since the method aims at clarifying specific and peculiar experiences of each human being.(AU)

Le présent article vise à élucider la position critique du philosophe Martin Heidegger, présente dans le livre Séminaires de Zollikon (titre de la traduction française: Séminaires de Zurich), par rapport à la transposition de la Méthode de la Science Naturelle dans l'étude des phénomènes humains, et exposer sa proposition d'une méthode plus pertinente à l'étude de l'existence humaine. L'auteur propose indications d'une méthode basée sur la compréhension de l'existence humain comme " être-là " (Dasein) et comme " être-dans-le-monde "; est basée aussi sur les existentiaux décrits dans l'oeuvre Être et Temps, tels que la spatialité, la temporalité, l'être-avec-autrui et la corporalité. En même temps, le philosophe souligne que les phénomènes humains ne devraient pas être soumis et circonscrits aux descriptions ontologiques des existantiaux, lorsque la méthode vise à developper des expériences spécifiques et singulières de chaque être humain.(AU)

Este artículo pretende aclarar la visión crítica del filósofo Martin Heidegger presente en Seminarios de Zollikon, relacionado a la transposición del método de la ciencia natural moderna al estudio de los fenómenos humanos, y introducir su propuesta de un método más pertinente al estudio de la existencia humana. Este autor propone un método basado en la comprensión del existir humano como "Dasein" y "ser-en-el-mundo", y también en los existenciales descritos en Ser y tiempo, tales como espacialidad, temporalidad, ser-con-el-otro y corporeidad. Además, enfatiza que los fenómenos humanos no deberían someterse y circunscribirse a las descripciones ontológicas de los existenciales, cuando el método tiene por objetivo la clarificación de las experiencias específicas y singulares de cada ser humano.(AU)

Heidegger: o estudo dos fenômenos humanos baseados na existência humana como ser-aí (Dasein) / Heidegger: a study of the human phenomena based on the human existence as Dasein / Heidegger: l'étude des phénomènes humains basés sur l'existence humaine en tant qu' "être-là" (Dasein) / Heidegger: estudio de los fenómenos humanos basados en la existencia humana como (Dasein)

O presente artigo pretende esclarecer a posição crítica do filósofo Martin Heidegger, explicitada no livro Seminários de Zollikon, em relação à transposição do método da ciência natural moderna para o estudo dos fenômenos humanos e apresentar sua proposição de um método mais pertinente ao estudo da existência humana. O autor propõe indicações de um método baseado na compreensão do existir humano como "ser-aí" e "ser-no-mundo" e também nos existenciais descritos em Ser e tempo, tais como espacialidade, temporalidade, ser-com-o-outro e corporeidade. Ao mesmo tempo, destaca que os fenômenos humanos não deveriam ser submetidos e circunscritos às descrições ontológicas dos existenciais, quando o método visa ao esclarecimento das experiências específicas e singulares de cada ser humano...

This article aims at clarifying the critical position of the philosopher Martin Heidegger in the book Zollikon Seminars, concerning the conveyance of the Natural Science Method to the study of the human phenomena and present its proposition of a more relevant study of the human existence. The author proposes indications of a method based on the comprehension of the human existence described in the book Being and Time such as spatiality, temporality, being-as-the-other and corporality. At the same time the author points out that the human phenomena should not be taken and limited to the to the ontological descriptions of the existentials since the method aims at clarifying specific and peculiar experiences of each human being...

Le présent article vise à élucider la position critique du philosophe Martin Heidegger, présente dans le livre Séminaires de Zollikon (titre de la traduction française: Séminaires de Zurich), par rapport à la transposition de la Méthode de la Science Naturelle dans l'étude des phénomènes humains, et exposer sa proposition d'une méthode plus pertinente à l'étude de l'existence humaine. L'auteur propose indications d'une méthode basée sur la compréhension de l'existence humain comme " être-là " (Dasein) et comme " être-dans-le-monde "; est basée aussi sur les existentiaux décrits dans l'oeuvre Être et Temps, tels que la spatialité, la temporalité, l'être-avec-autrui et la corporalité. En même temps, le philosophe souligne que les phénomènes humains ne devraient pas être soumis et circonscrits aux descriptions ontologiques des existantiaux, lorsque la méthode vise à developper des expériences spécifiques et singulières de chaque être humain...

Este artículo pretende aclarar la visión crítica del filósofo Martin Heidegger presente en Seminarios de Zollikon, relacionado a la transposición del método de la ciencia natural moderna al estudio de los fenómenos humanos, y introducir su propuesta de un método más pertinente al estudio de la existencia humana. Este autor propone un método basado en la comprensión del existir humano como "Dasein" y "ser-en-el-mundo", y también en los existenciales descritos en Ser y tiempo, tales como espacialidad, temporalidad, ser-con-el-otro y corporeidad. Además, enfatiza que los fenómenos humanos no deberían someterse y circunscribirse a las descripciones ontológicas de los existenciales, cuando el método tiene por objetivo la clarificación de las experiencias específicas y singulares de cada ser humano...

Uma compreensão daseinsanalítica do mundo de Christopher: protagonista do romance “O Estranho Caso do Cachorro Morto", e diagnosticado com Transtorno de Asperger / A daseinsanalytical understanding of Christopher's being-in-the-world, protagonist of the novel “The Curious Incident of the Dog in the Night-Time" and diagnosed to Asperger Syndrome

Este artigo tem como objetivo realizar uma compreensão daseinsanalítica do ser-no-mundo do adolescente Christopher, protagonista do romance O Estranho Caso do Cachorro Morto, explicitando as relações do personagem com as pessoas de seu mundo. Partindo do diagnóstico de Transtorno de Asperger, demonstrando que o mesmo é pertinente ao personagem pelo enfoque do DSM-IV-TR, procura-se uma compreensão do personagem-pessoa, tendo como referência contribuições do filósofo Martin Heidegger em seus Seminários de Zollikon. Percebe-se que Christopher relaciona-se com os outros predominantemente numa disposição de estranhamento. A aproximação do mundo do personagem aponta para uma abordagem que parece enriquecer a perspectiva psiquiátrica do manual diagnóstico, no sentido de desvelar o mundo da pessoa que existe para além do diagnóstico.(AU)

This article aims to achieve a daseinsanalytic comprehension of the teenager Christopher's being in the world (character of the novel The Curious Incident of the Dog in the Night-Time), explaining the character's relationships with others who are presented in his world. Is demonstrated that Christopher's manifestations can also be diagnosed as Asperger's Syndrome, according to DSM-IV-TR, directing to a understanding of the character's world. Contributions of the philosopher Martin Heidegger in his Zollikon Seminars are references. This paper found out that Christopher gets on with others predominantly in strangeness. The approach of the world's character seems to enrich the perspective of the psychiatric diagnostic handbook.(AU)

Uma compreensão daseinsanalítica do mundo de Christopher: protagonista do romance "O estranho caso do cachorro morto", e diagnosticado com transtorno de asperger / A daseinsanalytical understanding of Christopher's being-in-the-world, protagonist of the novel "The curious incident of the dog in the night-time" and diagnosed to asperger syndrome

Este artigo tem como objetivo realizar uma compreensão daseinsanalítica do ser-no-mundo do adolescente Christopher, protagonista do romance O Estranho Caso do Cachorro Morto, explicitando as relações do personagem com as pessoas de seu mundo. Partindo do diagnóstico de Transtorno de Asperger, demonstrando que o mesmo é pertinente ao personagem pelo enfoque do DSM-IV-TR, procura-se uma compreensão do personagem-pessoa, tendo como referência contribuições do filósofo Martin Heidegger em seus Seminários de Zollikon. Percebe-se que Christopher relaciona-se com os outros predominantemente numa disposição de estranhamento. A aproximação do mundo do personagem aponta para uma abordagem que parece enriquecer a perspectiva psiquiátrica do manual diagnóstico, no sentido de desvelar o mundo da pessoa que existe para além do diagnóstico

This article aims to achieve a daseinsanalytic comprehension of the teenager Christopher's being in the world (character of the novel The Curious Incident of the Dog in the Night-Time), explaining the character's relationships with others who are presented in his world. Is demonstrated that Christopher's manifestations can also be diagnosed as Asperger's Syndrome, according to DSM-IV-TR, directing to a understanding of the character's world. Contributions of the philosopher Martin Heidegger in his Zollikon Seminars are references. This paper found out that Christopher gets on with others predominantly in strangeness. The approach of the world's character seems to enrich the perspective of the psychiatric diagnostic handbook

Velamento da angústia existencial do cidadão e do homem público e o sentido de um dever ser próprio a ações sérias / Concealing the existential anguish of the citizen and of the public official and the meaning of a duty being inherent to serious actions

Este artigo explora a complexidade do fenômeno da angústia fundamentalmente como angústia existencial da qual se ocupa especialmente Heidegger em íntima relação com o dasein, sem relegá-la ou excluir a literatura a respeito. A questão central é a presença fenomenal do homem comum e do homem público como ser-no-mundo, na vida e em suas organizações. A literatura escolhida orienta a discussão para fundamentos fenomenológicos como presença, impermanência, abertura, velamento, poder ser, fuga, bem como para disposições e posturas como querer ter, querer ser, assumir-se, recorrendo a um embasamento teórico para essa primeira discussão que questiona, inicialmente e durante o artigo, implicações da angústia heideggeriana nas expectativas de cidadania. A reflexão final emerge em forma de questão em tom paradoxal que por si só é manifestação de angústia e exemplo de necessidade da seriedade do homem diante do público, em toda a sua extensão, porque a angústia existencial não se manifestou simplesmente velada, mas como uma falta.

Nowadays globally manifest uneasiness which affects common men as well as public citizens motivates this exploratory study towards complexity of anxiety as a phenomenon, not as an emotion, although without relegating it or excluding the related bibliography, but to fundamentally investigate existential anguish in accordance to Heidegger, that is, in connection with the dasein. The core question is the phenomenal presence of common and public men as a being-in-the-world of life and organizations. The selected literature drives that discussion to phenomenological basics such as presence, impermanence, openness, veiling, might-be, and escape, as well as dispositions and postures like willing-to-have, willing-to-be, and assuming-oneself, resorting to a theoretical basis for this primary discussion which questions the Heideggerian anxiety implications on citizenship expectancies. The final reflection emerges as a paradoxical question, in itself the manifestation of anguish, potentially existential anguish and an example of need for man before the public in its whole extension, because the existential anguish did not express itself simply veiled but as a lack.

A temporalidade a partir da perspectiva existencial / xxx

O presente texto analisa uma das características ontológicas fundamentais do Dasein, o tempo. Tentando ir além da concepção objetiva de tempo, o texto faz uma análise das reflexões heideggerianas, como os quatro caracteres do tempo e as três dimensões temporais, a partir da condição primeira do homem: ser-no-mundo. Tal análise nos serve para a compreensão dos desdobramentos ônticos da dimensão do tempo, como as experiências de tédio. Por último, o texto faz uma análise de caso clínico à luz das reflexões sobre a interpretabilidade, a databilidade, a tridimensionalidade do tempo e a privação.(AU)

The present text draws upon one of Dasein’s ontological fundamental characteristics: the time. As an attempt to go beyond the objective concept of time, this study addresses heideggerian ideas, such as the four time’s characteristics and the three temporal dimensions in light of the first human condition: being-in-the-world. The debate helps us to better understand the time dimension and its ontic derivative issues, ie., the tedium experience. At last, this paper will consider a clinic case in view of reflections upon interpretability, datability, time’s tridimensionality, and privation.(AU)

El presente texto analiza una de las características ontológicas fundamentales Del Dasein, el tiempo. Pretendiendo ir más allá de la concepción objetiva de tiempo, el texto hace un análisis de las reflexiones heideggerianas, como los cuatro caracteres del tiempo y las tres dimensiones temporales, a partir de la condición primera del hombre: ser-en-el-mundo. Tal análisis nos sirve para la comprensión de los despliegues ónticos de la dimensión del tiempo, como las experiencias del aburrimiento. Por último, el texto hace un análisis de un caso clínico a la luz de las reflexiones sobre la Interpretabilidad, la databilidad, la tridimensionalidad del tiempo y la privación.(AU)