This is one of the papers from our 2017 Annual Conference, the Future of Phenomenology. Information and the full conference booklet can be found at www.britishphenomenology.org.uk
According to Earth sciences, the planet has entered a new geological epoch. This epoch, referred to as the Anthropocene, is characterised by a significant human impact on nature and its processes. While humans have not equally contributed to the destruction of the non-human world, the dominance of this species calls for questioning the contemporary human condition. What is (now) wrong with ‘us’? The on-going widespread damage caused to the natural world, including the humankind, dates back (at least) to Industrial Revolution. The 19th century transition to new manufacturing processes and its existential relevance is well captured in Heidegger’s critique of technology. Heidegger notes that, in its essence, modern technology is a mode of revealing (Gestell) that takes humans further away from being itself. Albeit successful in challenging the technological frame of the modern human, classic phenomenology, however, does not provide tangible alternatives to think about being in also ecological terms. This paper argues that in order to respond to the undesired anthropogenic changes in the Earth’s biosphere – e.g. rising greenhouse gas levels, ocean acidification, deforestation and biodiversity deterioration – phenomenology needs to go ‘green’. In the Anthropocene, investigations on the human condition cannot be separated from (the question of) nature and its non-human processes. Dasein is not only connected to nature but also embedded in it, as well as unfolding from it. In this paper, I will conjoin elements of (mainly late) Heidegger’s phenomenology with some key tenets of ecophilosophical thinking to reconsider the human place vis-à-vis the rest of nature. As a response to the problems of the Anthropocene, I will outline an ‘ecophenomenosophy’ that rejects human–nature dualism, challenges the idea of progress, and calls for a non-anthropocentric approach to phenomena in the age of humans.
Prabhsharanbir Singh - The Auseinandersetzung with Colonialism and the Oblivion of Other Beginnings in Heidegger’s History of Being
Salvatore Spina - “Sacrificing for Being”: Opfer and Seinsfrage in Heidegger’s Black Notebooks
Lin Ma - On the Double Role of Going-Under in the History of Beyng – Thinking beneath and beyond Heidegger’s Ponderings in the Black Notebooks
Matthew Kruger-Ross - What can Heidegger teach us? After the Black Notebooks
Gülben Salman - From Pseudos to Falsum: Heidegger on Truth
Niall Keane - The World as Natural or Abysmal? The Threat of Naturalism and the History of Beyng
Babette Babich - Heidegger on Nietzsche’s ‘Rediscovery’ of the Greeks: Machenschaft and Seynsgeschichte in the Black Notebooks
Ullrich Haase - How can the Black Notebooks Enlighten us about the Question for the History of Being?
Zeigam Azizov – Without Origins: Husserl’s ‘temporal objects’ in the light of nonessentialist thinking
Tingwen Li – What If We Exclude Ready-mades from the Artworld?
Tarjej Larsen – Husserl's Circularity Argument for the Epoché
Rona Cohen – “Taking Flesh” in Heidegger: On Dasein’s Bodying Forth
Rhoda Ellis – Being, the Gallery and Virtual Reality: An Artist’s Take on Building
Philip Tovey – Temporal range, future mandate and strategic shaping; the existential and cognitive phenomenological ethics of preventative policing
Peter Wilson – Phenomenology and causal entities in psychiatry
Marcel Dubovec – The Inner Structure of Heidegger’s Concept of Freedom
Lorenzo Girardi – The Constitution of the One World: Faith in Husserl’s Philosophy
Julio Andrade – Normative provisionality as a means to navigate Levinasian infinite responsibility
James Rakoczi – Moving without movement: Merleau-Ponty’s “I can” in cases of global paralysis
Jack Price – Adorno and Scheler on Action and Experience
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