Can philosophy benefit nurses and/or nursing? Heidegger and Strauss, problems of knowledge and context.

When researchers and scholars claim their work is based on a philosophical idea or a philosopher's corpus of ideas (and theory/theorist can be substituted for philosophy/philosopher), and when 'basing' signifies something significant rather than subsidiary or inconsequential, what level of understanding and expertise can readers reasonably expect authors to possess? In this paper, some of the uses to which philosophical ideas and named philosophers (Martin Heidegger and Leo Strauss) are put in exegesis is critiqued. Considering problematic instances of idea-name use may enable the question: 'Can philosophy benefit nurses and/or nursing?' to be better understood if not answered.

"It'll never end, I'll never go": Representation of Caregiving in Samuel Beckett's Endgame and Footfalls.

Research on the unrepresentability of death in Samuel Beckett's oeuvre abound in Beckett scholarship, but little attention has been given to the artist's representation of caregiving to the dying in his plays. With reference to Martin Heidegger's concept of care and Albert Camus's idea of the absurd, this article analyzes Endgame (1957) and Footfalls (1976) by attending to Beckett's dramatic representation of caregiving as undergirded by a sense of its absurdity. The almost 20-year gap between the writing of both plays highlights the development of an understanding that this sense of absurdity is never about the caregiver's questioning of one's obligation to the dependent but about how one chooses to respond to caregiving as an absurd predicament. The pertinence of such a representation of caregiving by Beckett lies in its poignant articulation of a complex experience that is often left unexpressed by caregivers who prioritize their dependent loved ones over themselves.

What is Phenomenological Bioethics? A Critical Appraisal of Its Ends and Means.

In recent years the phenomenological approach to bioethics has been rejuvenated and reformulated by, among others, the Swedish philosopher Fredrik Svenaeus. Building on the now-relatively mainstream phenomenological approach to health and illness, Svenaeus has sought to bring phenomenological insights to bear on the bioethical enterprise, with a view to critiquing and refining the "philosophical anthropology" presupposed by the latter. This article offers a critical but sympathetic analysis of Svenaeus' efforts, focusing on both his conception of the ends of phenomenological bioethics and the predominantly Heideggerian means he employs. Doing so reveals certain problems with both. I argue that the main aim of phenomenological bioethics as set out by Svenaeus needs to be reformulated, and that there are important oversights in his approach to reaching this end. I conclude by arguing that to overcome the latter problem we should draw instead on the works of Max Scheler and Hans Jonas.

On Moral Nose.

There are many authors who consider the so-called "moral nose" a valid epistemological tool in the field of morality. The expression was used by George Orwell, following in Friedrich Nietzsche's footsteps and was very clearly described by Leo Tolstoy. It has also been employed by authors such as Elisabeth Anscombe, Bernard Williams, Noam Chomsky, Stuart Hampshire, Mary Warnock, and Leon Kass. This article examines John Harris' detailed criticism of what he ironically calls the "olfactory school of moral philosophy." Harris' criticism is contrasted with Jonathan Glover's defense of the moral nose. Glover draws some useful distinctions between the various meanings that the notion of moral nose can assume. Finally, the notion of moral nose is compared with classic notions such as Aristotelian phronesis, Heideggerian aletheia, and the concept of "sentiment" proposed by the philosopher Thomas Reid. The conclusion reached is that morality cannot be based only on reason, or-as David Hume would have it-only on feelings.

Phenomenologically-Informed Cancer Care: An Entryway into the Art of Medicine.

There has been increased interest in what the philosophical subdiscipline of phenomenology can contribute to medical humanities due to its dual emphases on practicality and its attempt to understand the experience of others, thus positioning it as a potentially helpful conceptual toolkit to guide clinical care. Using various figures from the phenomenological tradition, most prominently Martin Heidegger and Martin Buber, the authors illuminate relevant philosophical concepts, employ them in various examples, and provide three principles revolving around empathy, communication, and listening to patients' individual values to guide medical professionals who practice the art of medicine in cancer care settings.

A compreensão filosófica da psicanálise de Donald Winnicott na perspectiva de Zeljko Loparic: aspectos fundamentais / The philosophical understanding of Donald Winnicott's psychoanalysis in Zeljko Loparic's perspective: fundamental aspects

O objetivo do presente trabalho é efetuar uma resenha da compreensão filosófica do pensamento psicanalítico de Donald Winnicott proposta por Zeljko Loparic. Tomando como referência alguns dos seus principais estudos dedicados ao problema da fundamentação filosófica da psicanálise winnicottiana, far-se-á uma exposição detalhada da forma como Loparic analisa e interroga a novidade do contributo de Winnicott para a ciência psicanalítica. Com essa finalidade, destacar-se-ão os dois eixos em torno dos quais a abordagem de Loparic se encontra organizada: (1) o argumento segundo o qual Winnicott inaugura um novo paradigma em psicanálise, nos termos da epistemologia de Thomas Kuhn; (2) a ideia de que o pensamento psicanalítico de Winnicott mantém estreitas afinidades com a analítica existencial de Martin Heidegger, podendo, nessa qualidade, servir o projeto da constituição de uma antropologia, de uma patologia e de uma terapia de inspiração daseinsanalítica.

The aim of this paper is to accomplish a detailed analysis of the philosophical understanding of the psychoanalytical thinking of Donald Winnicott proposed by Zeljko Loparic. Having into account some of his main articles dedicated to the problem of the philosophical underpinnings of winnicottian psychoanalysis, a thorough description will be made regarding the ways in which Loparic views and questions the novelty of Winncott's contribution to psychoanalytical science. With that purpose in mind, the two axes around which Loparic's approach is organized will be emphasized: (1) the argument according to which Winnicott establishes a new paradigm in psychoanalysis, in the terms of Thomas Kuhn's epistemology; (2) the idea that Winnicott's psychoanalytical thinking maintains tight affinities with Martin Heidegger's existential analysis, being, by that reason, in a favorable position to sustain the project of establishing an anthropology, a pathology and a therapy inscribed in a daseinsanalytical frame.

Crosstalk between Existential Phenomenological Psychotherapy and Neurological Sciences in Mood and Anxiety Disorders.

Psychotherapy is a comprehensive biological treatment modifying complex underlying cognitive, emotional, behavioral, and regulatory responses in the brain, leading patients with mental illness to a new interpretation of the sense of self and others. Psychotherapy is an art of science integrated with psychology and/or philosophy. Neurological sciences study the neurological basis of cognition, memory, and behavior as well as the impact of neurological damage and disease on these functions, and their treatment. Both psychotherapy and neurological sciences deal with the brain; nevertheless, they continue to stay polarized. Existential phenomenological psychotherapy (EPP) has been in the forefront of meaning-centered counseling for almost a century. The phenomenological approach in psychotherapy originated in the works of Martin Heidegger, Ludwig Binswanger, Medard Boss, and Viktor Frankl, and it has been committed to accounting for the existential possibilities and limitations of one's life. EPP provides philosophically rich interpretations and empowers counseling techniques to assist mentally suffering individuals by finding meaning and purpose to life. The approach has proven to be effective in treating mood and anxiety disorders. This narrative review article demonstrates the development of EPP, the therapeutic methodology, evidence-based accounts of its curative techniques, current understanding of mood and anxiety disorders in neurological sciences, and a possible converging path to translate and integrate meaning-centered psychotherapy and neuroscience, concluding that the EPP may potentially play a synergistic role with the currently prevailing medication-based approaches for the treatment of mood and anxiety disorders.

Uma Análise Crítica Sobre Amor e Cuidado em Binswanger e Heidegger / A Critical Analysis of Love and Care in Binswanger and Heidegger / Un Análisis Crítico sobre Amor y Cuidado en Binswanger y Heidegger

O presente artigo tem como objetivo refletir, por meio de um estudo teórico, acerca do existencial cuidado (Sorge) no pensamento de Martin Heidegger e amor (Liebe) em Ludwig Binswanger. O texto retoma os principais aspectos da forma como ambos compreendem a noção de cuidado e amor, desdobrando criticamente o impasse gerado a partir daí. Demonstra-se que o cerne da querela se dá no modo como Binswanger compreende e interpreta o ser-no-mundo (In-der-Welt-sein) heideggeriano, ligando-o à noção de ser-para-além-do-mundo (Über-die-Welt-hinaus-sein). O psiquiatra suíço procede desse modo na medida em que julga ter identificado um limite e uma carência do elemento eternidade no modo como Heidegger desenvolve sua ontologia fundamental. Com tal apontamento, Binswanger elege a tonalidade do amor como fundamento de toda relação, que faz dessa experiência de infinito sua forma de ser. No bojo de tal apontamento se encontra o desenvolvimento da Daseinsanálise como o desdobramento ­ a princípio psiquiátrico ­ de uma relação clínica pautada pelo amor como meio do acesso fundamental ao outro e como elemento que promove a cura. O artigo conclui que tal indicação binswangeriana recai sutilmente em elementos instrumentais e produtivistas, uma vez que Binswanger reproduz elementos da técnica justamente lá onde tais elementos deveriam permanecer inoperantes. (AU)

This article is a theoretical study to reflect on the existential care (Sorge) in Martin Heidegger and the love (Liebe) in Ludwig Binswanger. The text retakes the main aspects the way both understand care and love, unfolding in a critical way the impasse caused from there. It is demonstrated that the center of the discussion is the way Binswanger understands and interprets the Heideggerian being-in-the-world (In-der-Welt-sein), linking it to the notion of being beyond the world (Über-die-Welt-hinaus-sein). Binswanger identifies a limit and a flaw in the element of eternity in the way Heidegger develops his fundamental ontology. By this he points out to the experience of love as the basis of each relationship, making this experience of the infinite as the way of being of love and the basis of all relationships. In the center of such consideration is the development of Daseinsanalysis as the unfolding - at first psychiatric - of a clinical relationship guided by love as a means of fundamental access to the other and as an element that promotes healing. It is concluded that the Binswangerian indication subtly falls on the productivism and instrumental elements, since Binswanger reproduces elements of technology exactly where those elements must remain inoperative. (AU)

El objetivo de este artículo es reflejar teóricamente sobre el existencial cuidado (Sorge) en los estudios de Martin Heidegger y amor (Liebe) en Ludwig Binswanger. El texto retoma los principales aspectos de cómo ambos entienden esas nociones, para desplegar críticamente el impasse generado a partir de ahí. El núcleo de la disputa tiene lugar en la forma en que Binswanger entiende e interpreta el ser-en-el mundo (In-der-Welt-sein) heideggeriano, vinculándolo a la noción de estar más-allá-del-mundo (Über-die-Welt-hinaus-sein). El psiquiatra lo hace cuando considera identificar un límite y una falta de eternidad en la forma en que Heidegger desarrolla su pensamiento. Con tal nota, Binswanger elige el tono del amor como la base de cada relación, que hace de esta experiencia del infinito su forma de ser. En el abultamiento de esta nota está el desarrollo de la Daseinsanalysis como un desdoblarse del inicio psiquiátrico ­ de una relación clínica guiada por el amor como el acceso fundamental del otro y aún como aquello que conduce a la cura. El artículo concluye que aquello lo que indica Binswanger se queda sutilmente en elementos instrumentales y productivistas, pues Binswanger reproduce elementos de la técnica donde tales elementos deberían mantenerse inoperantes. (AU)

Daseinsanálise e a tonalidade afetiva do tédio: diálogos entre psicologia e filosofia / Daseinsanalysis and Boredom: dialogues between Psychology and Philosophy / Daseinsanálisis y la tonalidad afectiva del tédio: diálogos entre psicología y filosofía

O escopo do presente artigo é o de pensar a relação entre tonalidade afetiva do tédio e a daseinsanálise a partir, principalmente, de uma perspectiva fenomenológico-hermenêutica. Tal metodologia de questionamento surge de forma explícita com o filósofo alemão Martin Heidegger de modo que seu pensamento torna essencial a relação entre fenomenologia e hermenêutica. A partir de então, surge a possibilidade de um reposicionamento da compreensão em relação ao tédio: evita-se uma interpretação solipsista e entra em cena uma interpretação histórica de determinados transtornos existenciais que no mundo contemporâneo precisam de interpretações renovadas. Tendo isso em vista, a filosofia surge como elemento fundamental de diálogo nesse novo de compreensão do fenômeno do tédio, ainda pouco tematizado pelos principais autores da Daseinsanálise.

The aim of this article is to think, especially from the phenomenological-hermeneutic perspective, the relationship between the attunement of boredom and the daseinsanalysis. Such a thought arises explicitly with the German philosopher Martin Heidegger, making essential the relation between phenomenology and hermeneutics. From this, the possibility of a repositioning of understanding in relation to boredom arises: a solipsist interpretation is avoided and appears an historical interpretation of certain existential disorders that in the contemporary world need renewed interpretations. Philosophy emerges as a fundamental element of the dialogue in this new understanding of the phenomenon of boredom, unfortunately not yet thematized by the main authors of Daseinsanalysis.

El presente artículo tiene en vista pensar la relación entre tonalidad afectiva del tédio y la daseinsanálisis a partir, principalmente, de una perspectiva fenomenológico-hermenéutica. Tal metodología de cuestionamiento surge de forma explícita con el filósofo Martin Heidegger de modo que su pensamiento hace esencial la relación entre fenomenología y hermenéutica. A partir de esto surge la posibilidad de un reposicionamiento de la comprensión en relación al tedio: se evita una interpretación solipsista y entra en escena una interpretación histórica de ciertos trastornos existenciales que en el mundo contemporáneo necesitan de interpretaciones renovadas. En este sentido, la filosofía surge como elemento fundamental de diálogo en este nuevo entendimiento del fenómeno del aburrimiento, aún poco templado por los principales autores de la Daseinsanálisis.

A fundamentação metafísica da psicologia humanista à luz da fenomenologia existencial / Humanistic Psychology's metaphysical foundation as seen by existential phenomenology / La fundamentación metafísica de la Psicología humanista a la luz de fenomenología existencial

O objetivo deste artigo é indicar a ontologia metafísica que subjaz na Psicologia Humanista norteamericana com a intenção de desfazer o equívoco presente na literatura brasileira de que a "Terceira Força em Psicologia" é fenomenológica existencial. Para isso, retoma o contexto histórico do surgimento da Psicologia Humanista nos Estados Unidos e as questões que ela tenta responder, enfatizando seu posicionamento em relação ao conhecimento científico. Em seguida, mostra-se a confusão entre psicologias humanistas e fenomenológicas existenciais na literatura científica. O próximo passo é retomar na obra de Heidegger, Ser e Tempo, as exigências da fenomenologia existencial para, por último, avaliar a ontologia rogeriana, escolhida como paradigma da Terceira Força em Psicologia, à luz delas. Conclui-se que as Psicologias Humanistas não são fenomenológicas existenciais, pois substantivam a existência.

This article aims to indicate the metaphysical ontology underlying American Humanistic Psychology in order to correct a misunderstanding present in the published literature that the Third Force in Psychology in existential phenomenological. To do so, it rebuilds the historical context in which the Humanistic Psychology appears in the USA and the questions it tries to answer, emphasizing its position relative to scientific knowledge. Next, it shows the confusion between humanistic and existential-phenomenological psychologies in the scientific literature. The third step is to expose in Martin Heidegger's oeuvre, Being and Time, the requirements of existential phenomenology, in order to evaluate the Rogerian ontology according to them. Carl Roger's psychology is indicated as paradigmatic Third Force Psychology. It concludes that Humanistic Psychology is not existential phenomenological because it substantivizes human existence.

El propósito de este artículo es indicar la ontología metafísica subyacente en la psicología humanista norteamericana con la intención de deshacer el error presente en la literatura brasileña de que la "tercera fuerza en psicología" es existencial fenomenológica. Para esto, reanuda el contexto histórico del surgimiento de la psicología humanista en los Estados Unidos y las cuestiones que trata de responder, destacando su posicionamiento en relación con el conocimiento científico. A continuación, se muestra la confusión entre psicologías fenomenológicas existenciales y humanistas en la literatura científica. El siguiente paso es retomar la obra de Heidegger, Ser y Tiempo, y los requisitos de la fenomenología existencial para, finalmente, evaluar la ontología rogeriana, elegida como paradigma de la tercera fuerza en psicología, a la luz de ellos. Se concluye que las psicologías humanistas no son existenciales y fenomenológicas pues sustantivan la existencia.

Um estudo de inspiração fenomenológico-hermenêutico sobre a infertilidade masculina / A phenomenological-hermeneutic inspired study on male infertility / Un estudio de inspiración fenomenológico-hermenéutico acerca de la infertilidad masculina

Culturalmente, procriar é entendido como uma situação que homens e mulheres vivenciarão ao longo da vida. Para o homem, a infertilidade está estreitamente relacionada com perda de masculinidade, com fracasso em seu papel de macho. Este estudo objetivou compreender os impactos que a infertilidade produz na existência de sete homens heterossexuais inférteis. A análise do material partiu da interpretação hermenêutica, tendo como referência teórico-metodológica a analítica da existência, do filósofo Martin Heidegger. Ao final, o estudo enseja reflexões sobre a necessidade de mudanças na formação de base dos meninos, além de espaços de acolhimento aos homens e a suas expressões de sofrimento, bem como o reconhecimento em sua capacidade de superação das situações dolorosas, sem lhes retirar a masculinidade.

Culturally, childbearing is understood as a situation that men and women will experience some time in their lives. For a man, infertility is closely related to the loss of masculinity, together with the failure of his role as a male. This study aimed to understand the impacts caused by infertility in the lives of seven infertile, heterosexual men. Data analysis was based on the hermeneutic interpretation, having as theoretical-methodological guidance the analysis of existence proposed by the philosopher Martin Heidegger. After all, the study engenders reflections on the need of changes in the education of boys in addition to the establishment of a space proper to receive men and the expressions of their suffering, as well as the recognition of their capacity to overcome the painful and difficult situations, without stripping them from their masculinity.

Culturalmente, se entiende la procreación como una situación que hombres y mujeres experimentan en la vida. Para los hombres, la infertilidad está estrechamente vinculada a la pérdida de la masculinidad, al fracaso del papel masculino. Este estudio tuvo como objetivo comprender el impacto de la infertilidad en la vida de siete hombres heterosexuales infértiles. El análisis del material vino de la interpretación fenomenológico-hermenéutico del Filósofo Martin Heidegger. Al final, el estudio propone reflexiones sobre la necesidad de cambios en la formación básica de los muchachos y el espacio de protección a los hombres y sus expresiones de sufrimiento, así como de reconocimiento en la capacidad de superación de las situaciones dolorosas sin eliminarlos de la masculinidad.

Sofrer pelo próprio ser: a Daseinsanalyse de Alice Holzhey-Kunz e a inclusão pré-ontológica da existência como fundamento do sofrimento existencial / Suffering from one's own being: Alice Holzhey-Kunz's Daseinsanalysis and existence's pre-ontological inclusion as the ground of existential suffering

Neste artigo, viso apresentar a Daseinsanalyse desenvolvida por Alice Holzhey-Kunz, da segunda geração da Daseinsanalyse. Inicio indicando o objetivo de reintroduzir a hermenêutica na psicoterapia, tornando-a mais heideggeriana e freudiana. Em seguida, apresento o sentido do sofrimento psicológico: é sofrer com o próprio ser, isto é, com a condição humana (Dasein), cuja descrição é retirada de "Ser e Tempo", de Heidegger. O conceito-chave para esse paradigma é o de inclusão pré-ontológica: cada existência tem relação com o próprio ser. Na psicopatologia, a condição humana irrompe e limita o existir cotidiano. Por fim, indico consequências para a prática psicoterapêutica nesse paradigma.

In this article I present Daseinsanalysis as developed by Alice Holzhey-Kunz, who is a member of the second generation of daseinsanalists. I begin by pointing to her objetive of reintroducing hermeneutics in psychotherapy and making it more heideggerian and freudian. I then indicate the meaning of psychological suffering: it is suffering from one's own being, that is, from 'human' condition, such as described by Heidegger in Being and time. The key concept in this paradigm is 'pre-ontological inclusion', which means that every existence relates to its being. The human condition shows itself and limits everyday living in psychopathological modes of being. I end this article indicating consequences for psychotherapeutic practice.

Gender by Dasein? A Heideggerian critique of Suzanne Kessler and the medical management of infants born with disorders of sexual development.

This article explores the relationship between gender, technology, language, and how infants and children born with disorders of sexual development are shaped into intelligible members of the community. The contemporary medical model maintains that children ought to be both socially and surgically assigned and reared as one particular gender. Gender scholar Suzanne Kessler rejects this position and argues for the acceptance of greater genital variability through the use of language. Using a Heideggerian lens, the main question I seek to answer in this article is: does Kessler's approach succeed in its aim to better treat individuals born with disorders of sexual development? I argue that Kessler is successful in offering practical solutions for persons with intersexed conditions to exist and flourish as intelligible members of the community, but that her project ultimately relies on power to "challenge forth" greater acceptance of genital variance. Building on the work of Kessler and Heidegger, I argue that a better approach to making intelligible the existence of an infant born with a disorder of sexual development is not to rely on the manipulation of language, but to instead reinvigorate a sense of the sacred in response to having an intersex condition.

A violência sob o olhar do adolescente autor de ato infracional: reflexões fenomenológicoexistenciais / The violence under the eyes of the adolescent author of an infraction: phenomenological-existential reflections / La violencia bajo la mirada de adolescente autor de infracción: reflexiones fenomenológico-existenciales

Esta pesquisa teve como objetivo compreender como adolescentes autores de atos infracionais experienciam a violência, sob a ótica da analítica existencial heideggeriana, utilizando como instrumento metodológico a narrativa. A interpretação foi feita com base nos sentidos que emergiram na experiência narrada e no diálogo entre algumas noções heideggerianas. Os relatos mostraram que, desde a infância desses adolescentes, a violência está presente, tendo sido observada na própria família. Para eles, o comportamento violento representa uma forma de impor respeito e admiração, podendo ser interpretados como uma expressão das relações entre o ser adolescente e o mundo que caracteriza o seu contexto de vida. Ao final, espera-se que este estudo possa contribuir para uma maior compreensão da experiência de violência sob o olhar do adolescente e, sobretudo, para promover abertura a possíveis ações diante da necessidade de prevenir o envolvimento de jovens nesse contexto.

This research aims at comprehending how young offenders experience violence, under the perspective of Heidegger’s existential analytic, using narrative as methodological device. The interpretation was made from the senses that emerged on the narrated experience and from the dialogue between some heideggerian notions. The reports showed that violence exists since the childhood of these teenagers, and was witnessed in their own families. For them, violent behavior represents a form of imposing respect and admiration, and can be interpreted as an expression of the relations between being a teenager and the world that characterizes its own context of life. At the end, it is expected that this study contributes for a major comprehension of violence experience under teenagers’ look. Especially, it aims at promoting the opening of possibilities for favoring actions in order to prevent the involvement of teenagers in this context.

Esta investigación tuvo como objetivo comprender cómo los adolescentes autores de infracciones experimentan la violencia, desde la perspectiva analítico-existencial de Heidegger, utilizando la narrativa como herramienta metodológica. La interpretación se hizo a partir de los significados que emergieron en la experiencia narrada y en el diálogo entre algunas nociones heideggerianas. Los relatos muestran que, desde la infancia de esos adolescentes, la violencia está presente, habiendo sido observada en la propia familia. Para ellos, la conducta violenta es una manera de ganarse el respeto y la admiración, y puede ser interpretada como una expresión de la relación entre el adolescente y el mundo que caracteriza su contexto de vida. Al final, se espera que este estudio contribuya a una mayor comprensión de la experiencia de la violencia desde la mirada del adolescente y, por encima de todo, fomentar la apertura a posibles acciones ante la necesidad de prevenir la participación de los jóvenes en este contexto.

Heidegger: em busca de sentido para a existência humana / Heidegger: searching for sense for the human existence / Heidegger: en busca de sentido de la existencia humana

O presente artigo aborda alguns dos principais temas da fenomenologia existencial de Martin Heidegger, tendo como fio condutor o conceito de existência. A partir de sua discussão e da explicitação de alguns existenciais da ontologia fundamental heideggeriana, compreende-se o Dasein enquanto marcado pela indeterminação ontológica, que o situa em uma condição de cuidar de ser si mesmo a cada momento em que é. É nessa perspectiva que o cuidado figura como existencial, referindo-se tanto ao ser-com-outros e à ocupação com o mundo quanto às próprias possibilidades de ser. Aponta-se para a importância da dimensão do cuidado enquanto essência mesma do exercício clínico no aí compartilhado entre terapeuta e cliente, já que consiste na interrogação pelo sentido de ser frente à trajetória existencial como via promotora de abertura para novas possibilidades de ser.

This article treats about the main themes of the existential phenomenology of Martin Heidegger. We will have his concept of existence how overall thrust this article. We understand the Dasein, marked by ontological indetermination, from discussion and explanation of some existential analytics of Heidegger's fundamental ontological. The ontological indetermination situates the Dasein in a condition of caring of being one's self in each time it is. In this perspective the care appears as existential, referring as being-with others and occupation with the world as the own possibilities of being. We point the importance of the care dimension as essence of the clinical exercise, which is shared between therapist and patient, since this relationship consist in interrogation by sense of being before existential path as primordial route of opening to new possibilities of being.

El presente artículo trata de algunos de los principales temas de la fenomenología existencial de Martin Heidegger, teniendo, como eje, el concepto de existencia. A partir de su discusión y de la explicitación de algunos existenciales de la ontología fundamental heideggeriana, se comprende que Dasein, mientras esté marcado por la indeterminación ontológica, que lo ubica en una condición de cuidar de ser sí mismo a cada momento en que lo es. En esa perspectiva que el cuidado se muestra como existencial, refiriéndose tanto al ser con los otros y la ocupación con el mundo como a las propias posibilidades del ser. Se apunta para la importancia de la dimensión del cuidado mientras sea esencia misma del ejercicio clínico compartido entre el terapeuta y cliente, puesto que consiste en la contestación por el sentido de ser delante a la trayectoria existencial como vía que promueve la abertura para las nuevas posibilidades de ser.

Rogers and Heidegger: is a gathering for a new view of the self possible? / Rogers e Heidegger: um encontro possível?

The aim of the article is to propose a connection between the construct of self as thought by the psychologist Carl Rogers in his personality theory and the notion of being-here, developed by Martin Heidegger's Existential Analytic. With reference to these authors, we discuss the possibility of a new vision of self from the contributions of the client-centered approach of Eugene Gendlin. Despite the recognition of differences in epistemological and ontological fields in which the authors are located, a rapprochement between self and being-here is considered possible. We expected that the debate on this issue will contribute to the enrichment of Phenomenological Psychology.

Este artigo tem como objetivo propor uma aproximação entre o constructo self, como pensado pelo psicólogo Carl Rogers em sua Teoria de Personalidade, e a noção de ser-aí, ideia presente na Analítica da Existência desenvolvida pelo filósofo alemão Martin Heidegger. Tendo como referência os autores mencionados, discute-se a possibilidade de uma nova visão do self a partir das contribuições de Eugene Gendlin à Terapia Centrada no Cliente. A despeito do reconhecimento das diferenças dos campos epistemológico e ontológico em que os autores se situam, considera-se possível uma aproximação entre self e ser-aí. Espera-se que o debate sobre essa questão possa contribuir para o enriquecimento da Psicologia Fenomenológica.

Rogers and Heidegger: Is a gathering for a new view of the self possible? / Rogers e Heidegger: um encontro possível?

The aim of the article is to propose a connection between the construct of self as thought by the psychologist Carl Rogers in his personality theory and the notion of being-here, developed by Martin Heidegger's Existential Analytic. With reference to these authors, we discuss the possibility of a new vision of self from the contributions of the client-centered approach of Eugene Gendlin. Despite the recognition of differences in epistemological and ontological fields in which the authors are located, a rapprochement between self and being-here is considered possible. We expected that the debate on this issue will contribute to the enrichment of Phenomenological Psychology.(AU)

Este artigo tem como objetivo propor uma aproximação entre o constructo self, como pensado pelo psicólogo Carl Rogers em sua Teoria de Personalidade, e a noção de ser-aí, ideia presente na Analítica da Existência desenvolvida pelo filósofo alemão Martin Heidegger. Tendo como referência os autores mencionados, discute-se a possibilidade de uma nova visão do self a partir das contribuições de Eugene Gendlin à Terapia Centrada no Cliente. A despeito do reconhecimento das diferenças dos campos epistemológico e ontológico em que os autores se situam, considera-se possível uma aproximação entre self e ser-aí. Espera-se que o debate sobre essa questão possa contribuir para o enriquecimento da Psicologia Fenomenológica.(AU)

Lived-through past, experienced present, anticipated future: Understanding "existential loss" in the context of life-limiting illness.

OBJECTIVE: Motor Neurone Disease (MND) is a rare, devastating neurodegenerative disease of middle/later life, usually presenting in the sixth and seventh decades (McDermot & Shaw, 2008). People have to wait many months to receive a diagnosis of MND (Donaghy et al., 2008), and during this period they have already experienced the degenerative nature that characterizes MND (Bolmsjö, 2001). However, information on the meaning of life with MND through time is limited. The aim of the present research was to answer the research question "What does it mean to be a person living through the illness trajectory of MND?" and to research the phenomenon of existence when given a diagnosis of MND and in the context of receiving healthcare. METHOD: Hermeneutic phenomenology, inspired by the philosophers Heidegger and Gadamer, informed the methodological approach employed, which asked people to tell their story from when they first thought something untoward was happening to them. The hermeneutic analysis involved a five-stage process in order to understand (interpret) the lifeworld 1 of four people diagnosed with MND, and a lifeworld perspective helped to make sense of the meaning of existence when given a terminal diagnosis of MND. RESULTS: The concept of "existential loss" identified in relation to MND was the loss of past ways of being-in-the-world, and the loss of embodiment, spatiality, and the future. SIGNIFICANCE OF RESULTS: The concept of existential loss requires closer attention by healthcare professionals from the time of diagnosis and on through the illness trajectory. The study findings are conceptualized into a framework, which when used as a clinical tool may prompt healthcare professionals to focus on their patients' existential loss and existential concerns. This research adds to the existing literature calling for a lifeworld approach to healthcare.

Meaning and existential givens in the lives of cancer patients: A philosophical perspective on psycho-oncology.

OBJECTIVE: Many cancer patients report changes in how they experience meaning in life and being confronted with life's limitations, understanding themselves as being vulnerable, finite, and free beings. Many would like to receive psychotherapeutic help for this. However, psychotherapy for these concerns often either focuses primarily on meaning in life (e.g., meaning-centered/logotherapy) or on existential givens (e.g., supportive-expressive therapy). The relationship between meaning in life and existential givens seems relatively unexplored, and it seems unclear how therapists can integrate them. The present article aims to explore the relationship between meaning and existential givens. METHOD: Martin Heidegger was a founder of existentialism, inspiring both meaning therapies and supportive-expressive therapies. Therefore, we systematically apply his understanding of these phenomena, elucidated by four elements in his central metaphor of "the house." RESULTS: (1) Walls: In everyday life, we construct ordinary meanings, like the walls of a house, to protect us from our surroundings, wind, and rain. (2) Surroundings ("existential givens"): Confronted with cancer, the meanings/walls of this house may collapse; people may start seeing their surroundings and understand that they could have built their house at a different location, that is, they understand the broad range of possibilities in life, their responsibility to choose, and the contingency of current meanings. (3) How to design, build, and dwell: People may design, build, and dwell in their house in different ways: they may lock themselves in their house of impermeable "ordinary meanings" and deny the existence of existential surroundings; they may feel overwhelmed by all possibilities and be unable to experience meaning; they may build the house as their true home, use life's possibilities, and listen to their true self by building permeable "existential meanings." (4). Navigator: People may experience inner guidance to navigate in designing, building, and dwelling in this house. SIGNIFICANCE OF RESULTS: Meaning in life and existential givens are intertwined. Therefore, we suggest that it is necessary for psycho-oncologists to address both. Further clinical validation is required.