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Many critics have attempted to give an account of a gendered incarnation of Dasein in response to Heidegger's 'neutral' or 'asexual' interpretation. In this paper, I suggest gendered readings of Dasein are potentially misleading. I argue Dasein is gendered only to the extent that 'the Anyone' (das Man)--understood as relational background of social practices, institutions, and languages--constitutes the space or 'clearing' (Lichtung) of intelligibility. However, this reading misrepresents the core motivation of Heidegger's early project, namely to arrive at 'temporality' (Zeitlichkeit) as the original source of any intelligibility whatsoever. For Heidegger, Dasein is to be understood in terms of the twofold movement of being 'throwN' into the Past (Vergangenheit) and 'projecting' into the Future (Zukunft). It is only the basis of the neutral temporal structures of 'thrown projection' that beings can emerge-into-presence assuch, enabling us to make sense of our Present (Gegenwart) gendered practices in the first place.

It is often said today that we live in the "Age of Rage." This article explores the phenomenon of modern rage through an analysis of the psychic conflicts of Dostoevsky's "underground man," as he tries to reconcile the newly imported values of modernity with his own needs and desires. By interpreting rage through the classic Greek notion of the daimonic, the author examines how the modern attempt to rationally control and suppress rage actually exacerbates the underground man's destructive, cruel, and self-defeating behavior and cuts him off from the possibility of emotional connectivity and wholeness. He concludes by pointing to some therapeutic possibilities within the tradition of existential psychotherapy that might have allowed the underground man to better understand and heal himself by recognizing the daimonic roots of his own rage. [ABSTRACT FROM AUTHOR]

This paper offers a phenomenological analysis of Heidegger's account of 'the uncanny' (das Unheimliche) as it relates to the coronavirus pandemic. It explores how the pandemic has disrupted Dasein's sense of 'homelike' (heimelig) familiarity and how this disruption has undermined our ability to be, that is, to understand or make sense of things. By examining our experience of temporality, lived-space and intersubjectivity, the paper illuminates different ways in which the pandemic has left us confused and anxious about our self-interpretations and future projects. The paper concludes by showing how the uncanny is not simply something we feel in times of crisis; it is, for Heidegger, who we are. This means the secure feeling of familiarity that we embodied prior to the pandemic was an illusion all along, that we are not and never have been at-home in the world. [ABSTRACT FROM AUTHOR]

This essay explores the unique temporal experience in anxiety. Drawing on first-person accounts as well as examples from literature, I attempt to show how anxiety not only disrupts our physiological and cognitive timing but also disturbs the embodied rhythms of everyday social life. The primary goal, however, is to articulate the extent to which human existence itself is a temporally structured event and to identity the ways that anxiety disrupts this structure. Using Martin Heidegger's account of human existence (or Dasein) as a point of departure, I show how the mood of anxiety has the power to alter our self-interpretations by closing down or constricting our experience of the future. I argue that a constricted future impedes our ability 'to be' because it closes off the range of projective meanings that we would ordinarily draw on to create or fashion our identities. [ABSTRACT FROM AUTHOR]

It is said today that we live in the "Age of Rage." This paper explores the phenomenon of modern rage through an analysis of the psychic conflicts of Dostoevsky's underground man as he tries to reconcile the newly imported values of modernity with his own irrational needs and desires. By interpreting rage through the Greek notion of the daimonic, I examine how the modern attempt to rationally control and suppress rage and violence actually exacerbates the underground man's cruel and self-destructive behavior and cuts him off from the possibility of emotional connectivity and wholeness. I conclude by pointing to some therapeutic possibilities within the tradition of existential and phenomenological psychotherapy that might allow the underground man to understand himself by recognizing the sources of his own rage. [ABSTRACT FROM AUTHOR]