“The end of The Dreyfus affair”: (Post)Heideggerian meditations on man, machine and meaning

In this paper, the possibility of developing a Heideggerian solution to the Schizophrenia Problem associated with cognitive technologies is investigated. This problem arises as a result of the computer bracketing emotion from cognition during human-computer interaction and results in human psychic self-amputation. It is argued that in order to solve the Schizophrenia Problem, it is necessary to first solve the 'hard problem' of consciousness since emotion is at least partially experiential. Heidegger's thought, particularly as interpreted by Hubert Dreyfus, appears relevant in this regard since it ostensibly provides the basis for solving the 'hard problem' via the construction of artificial systems capable of the emergent generation of conscious experience. However, it will be shown that Heidegger's commitment to a non-experiential conception of nature renders this whole approach problematic, thereby necessitating consideration of alternative, post-Heideggerian approaches to solving the Schizophrenia Problem

Heidegger's "Metametaphysics": Heidegger on Modernity and Postmodernity

Methodologically rigorous description, analysis, and critique of postmodern phenomena presuppose a rigorous theory of postmodernity, for which the philosophy of Martin Heidegger holds great untapped promise. This essay explicates the basic content of Heidegger’s “metametaphysics,” since for Heidegger a “metaphysics” is the epochally prevailing projection of the meaning of being in general, and he offers a theory of Western metaphysics. I begin with Heidegger’s analysis of the “regional ontologies” of the sciences in his 1927 magnum opus Being and Time, since the metametaphysical works of the “late middle” Heidegger in the 1930s–1940s extend this analytical framework to metaphysics as global ontology. I then explicate Heidegger’s views on modern metaphysics, focusing on his analyses of modern science and the philosophy of Descartes, before turning to his theory of postmodernity, which I extract from his analyses of modern technology and the philosophy of Nietzsche

The Empathetic Autistic: A Phenomenological Look at the Feminine Experience

Western philosophy has asserted that in order to be a person, one must be rational. This idea was not challenged until the nineteenth century. One school to challenge this notion was phenomenology, which asserted that what made one a person was their ability to empathize. While the founder of the school, Edmund Husserl, did not assert that the ability to decipher nonverbal cues was necessary in order to empathize, several of his followers did. This emphasis on deciphering nonverbal cues proved problematic for some populations, especially the Autistic. Autism is a neurological condition which makes it difficult to decipher nonverbal cues. Because of this, Autistic people are accused of lacking empathy. This is especially problematic in the case of women. Scholars such as Simon Baron-Cohen argue that on average, women are more empathetic than men. If one lacks empathy, then one has an extreme male brain. The extreme male brain is called Autism. Hence, even if an Autistic person identifies as female, her femininity is in question due to her having a male brain. If phenomenology argues that the person is shaped by their ability to empathize, then there must be a way to account for the experiences of Autistic women. In order for phenomenology to account for empathy, there must be a theory which can account for breakdowns in empathy, can critique current therapies which force the Autistic person to pass as non-Autistic, and must provide the Autistic woman a path to being authentically herself. One such theory is that proposed by Martin Heidegger. Heidegger argues that being-with-others is vital for one to be a Dasein. Still, Others can press upon Dasein to conform to their standards. The pressure to conform can lead Dasein to forget who she is. In order to be authentic, Dasein must go through the process of anxiety, after which she can become authentically herself. Thus, Heidegger’s theory gives women a path in which they can share their experiences, thus providing necessary insights to philosophy, psychology and sociology

The possibility conditions of narrative identity.

The focus of this dissertation is narrative identity theory, i.e. the proposition that our sense of self is structured like a story. The imputed advantage of narrativity identity is that it enables great coherence and guidance to our complex lives composed of multiple and often conflicting inner impulses and social demands. The manner in which this is accomplished is that narrativity functions metaphorically as a tacit, formative operation, which transfers the intelligibility inherent in the familiar domain of stories to the more elusive domain of personal identity. Narrativity is an epistemically efficient kind of discourse which can synthesize a multitude of elements into a unity called plot. A plot gives unity to the whole of a story and confers significance to its parts. Both narrativity and metaphoricity are the more recognizable products of an underlying mechanism both share, i.e. productive imagination. This faculty pervasively and continually configures the whole field of our experience, accentuating the relevant structures of our physical, social or inner, affective-mental environment (context) and projects the path through this environment towards a physical destiny, social accomplishment or resolution (direction). With the tools of classic Husserlian phenomenology and its radicalization in Heideggerian existential hermeneutics the main concepts of narrativity, metaphoricity and productive imagination can be further clarified and connected. This will enable a discussion about the question whether the ontological status of narrative identity can be construed such that either 1) personal identity merely has narrative cognition available as a pervasive, tacit tool to cope with life, or 2) whether our personal identity is nothing but the product of the productive The focus of this dissertation is narrative identity theory, i.e. the proposition that our sense of self is structured like a story. The imputed advantage of narrativity identity is that it enables great coherence and guidance to our complex lives composed of multiple and often conflicting inner impulses and social demands. The manner in which this is accomplished is that narrativity functions metaphorically as a tacit, formative operation, which transfers the intelligibility inherent in the familiar domain of stories to the more elusive domain of personal identity. Narrativity is an epistemically efficient kind of discourse which can synthesize a multitude of elements into a unity called plot. A plot gives unity to the whole of a story and confers significance to its parts. Both narrativity and metaphoricity are the more recognizable products of an underlying mechanism both share, i.e. productive imagination. This faculty pervasively and continually configures the whole field of our experience, accentuating the relevant structures of our physical, social or inner, affective-mental environment (context) and projects the path through this environment towards a physical destiny, social accomplishment or resolution (direction). With the tools of classic Husserlian phenomenology and its radicalization in Heideggerian existential hermeneutics the main concepts of narrativity, metaphoricity and productive imagination can be further clarified and connected. This will enable a discussion about the question whether the ontological status of narrative identity can be construed such that either 1) personal identity merely has narrative cognition available as a pervasive, tacit tool to cope with life, or 2) whether our personal identity is nothing but the product of the productive The focus of this dissertation is narrative identity theory, i.e. the proposition that our sense of self is structured like a story. The imputed advantage of narrativity identity is that it enables great coherence and guidance to our complex lives composed of multiple and often conflicting inner impulses and social demands. The manner in which this is accomplished is that narrativity functions metaphorically as a tacit, formative operation, which transfers the intelligibility inherent in the familiar domain of stories to the more elusive domain of personal identity. Narrativity is an epistemically efficient kind of discourse which can synthesize a multitude of elements into a unity called plot. A plot gives unity to the whole of a story and confers significance to its parts. Both narrativity and metaphoricity are the more recognizable products of an underlying mechanism both share, i.e. productive imagination. This faculty pervasively and continually configures the whole field of our experience, accentuating the relevant structures of our physical, social or inner, affective-mental environment (context) and projects the path through this environment towards a physical destiny, social accomplishment or resolution (direction). With the tools of classic Husserlian phenomenology and its radicalization in Heideggerian existential hermeneutics the main concepts of narrativity, metaphoricity and productive imagination can be further clarified and connected. This will enable a discussion about the question whether the ontological status of narrative identity can be construed such that either 1) personal identity merely has narrative cognition available as a pervasive, tacit tool to cope with life, or 2) whether our personamagination operating through narrativityl identity is nothing but the product of the productiv

Heidegger and environmental ethics

This thesis presents an environmental ethic based on the philosophy of Martin Heidegger. Chapter One uses Heidegger's conception of 'dwelling' as the basis for a satisfying account of the 'otherness' or alterity of nature. Chapter Two draws upon Heidegger's writings on 'the dif-ference', Madhyamaka Buddhist philosophy and the metaphysics of Alfred North Whitehead to develop a 'dialectical' conception of holism which can accommodate both the account of alterity presented in Chapter One and an account of the intrinsic value of individual beings. Chapter Three frames this conception of environmental holism in terms of ethics. It is argued that Heidegger's ideal of 'releasement' can be thought of as an essential 'function' of humans, the exercise of which promotes human flourishing. Extending this Aristotelian line of reasoning, it is shown how one can draw upon Heidegger's philosophy to articulate a form of environmental virtue ethic. Chapter Four investigates the charge that Heidegger's later thought is quietistic, a general allegation which is analysed into four interrelated specific charges: 1) the accusation that Heidegger is advocating a passive withdrawal from the world; 2) Adorno's charge in Negative Dialectics that Heidegger's philosophy is inimical to critical thought; 3) the objection that Heidegger is unable to deal adequately with either interhuman relations or the relations between humans and nonhuman animals; and 4) the charge that Heidegger's later writings cannot be brought to bear upon practical environmental issues. In answer to this last objection, case studies are presented of two environmental issues: 1) the environmental impact of tourism; and 2) the practice of environmental restoration

Disclosing new worlds? : Strategic management, styles and meaning

The philosopher Martin Heidegger argued that the truthful life was at risk of being lost in Western technological culture in the name of increasing control, efficiency, and agility.  As the risk is actualised, so the human essence as truth maker is obscured and life itself feels poorer. This thesis draws on Heideggerian philosophy to demonstrate the loss in two dominant styles of contemporary strategic management: the world-picturing and, more recent, agile style. It builds a theory of post-agile strategic practice, which I call adaptive, to address this loss. Consistent with Heideggerian philosophy, I utilise a transformative disclosure methodology and a literary, paradigmatic case reading method to address the questions: Why is agile strategic management so unsatisfying? How do Heideggerian scholars shed light on this dissatisfaction? How do Heideggerians understand the emerging style and what strategic management practices can I propose for the future? After introducing agile strategic management and the impoverishment of life that it fosters, I set out how Heidegger’s philosophy of truth, thinking, and the sacred both sheds light on the problem and suggests a remedy for it. I closely read paradigmatic texts of the world-picturing and agile strategic management styles to demonstrate how business strategy theorisation lines up with extraordinary closeness to Heidegger’s philosophical assessment. I then analyse three Heideggerian prototypes for an adaptive style of strategy practice, concentrating on one paradigmatic text to identify their principal weakness: the omission of the sacred. I illustrate and contrast paradigmatic cases of both the agile and adaptive styles drawn from the beer industry and draw on the adaptive case to construct a theory of adaptive strategy practice, which addresses the problem of the loss of truth, suggesting pedagogical and strategic management practices. I conclude by summarising its findings and contributions, noting some limitations and connections to other studies and suggesting further lines of research

A phenomenological inquiry into the embodied nature of occupation at end-of-life

There is limited understanding of what occupation at end-of-life entails. Terminally ill individuals have articulated the inability to engage in activities that make life enjoyable as a factor influencing their decision to hasten death. Given the growing demographic of aging Canadians in need of end-of-life support, research that considers the potential for occupation to facilitate meaningful end-of-life experiences is pressing. The purpose of this work was to examine the embodied nature of occupation at end-of-life, from the perspectives of Canadians 60 years of age or older and diagnosed with a terminal illness. A phenomenological methodology was used. Data collection included semi-structured interviews with eight participants, participative observation, embodied methods, and reflective journaling. Data analysis involved a hermeneutic process utilizing processes of detailed, selective and holistic analysis. This work is comprised of four integrated manuscripts that contribute to this broad purpose. The first investigates what has been published about occupation and end-of-life through a review of the literature. The second investigates phenomenology as a methodological approach for the study of human occupation. The third examines the embodied nature of occupation at end-of-life, and discusses six emergent themes: living with death, reworking everyday life, being guided by the will of the body, focusing on relationships, attending to the small things, and existential orientations. The final manuscript explores what embodied phenomenological approaches offer qualitative research practices. This work contributes to knowledge about occupation at end-of-life and calls for care practices that are attentive to the lived dimensions of occupation in this life stage

The Hermeneutics of Artificial Intelligence

The papers in the following volume are the outcome of a three-year long interdisciplinary research project. The project began with an in-person meeting hosted and funded by the Daimler und Benz Stiftung in Germany in March 2020 (the world was shutting down one nation at a time as we met). During the pandemic we continued to meet monthly online with support from Memorial University of Newfoundland. From the beginning it was the goal of the Working Group on Intelligence (WGI), as we called ourselves, to broaden and deepen the AI debate with a more nuanced understanding of intelligence than is common in cognitive and computer science discussions of AI. We wished to draw on the history of philosophy, ecology, and the philosophy of mind to establish that intelligence is meant in many senses, to use an Aristotelian expression. The clarification of these various meanings is essential to the discussion around the ethics of AI, especially the question concerning the possibility of strong AI or Artificial General Intelligence

Evaluation of ECA Gesture strategies for robust Human-Computer Interaction

Embodied Conversational Agents (ECAs) offer us the possibility to design pleasant and efficient human-machine interaction. In this paper we present an evaluation scheme to compare dialogue-based speaker authentication and information retrieval systems with and without ECAs on the interface. We used gestures and other visual cues to improve fluency and robustness of interaction with these systems. Our tests results suggest that when an ECA is present users perceive fewer system errors, their frustration levels are lower, turn-changing goes more smoothly, the interaction experience is more enjoyable, and system capabilities are generally perceived more positively than when no ECA is present. However, the ECA seems to intensify the users' privacy concerns