Angst

This book (in Dutch) is an attempt to provide a conceptual framework that helps the reader to integrate the existential dimension of anxiety with other clinical and explanatory approaches to anxiety.
The book is no longer in print. This is a pre-print (uncorrected) WORD-file of the entire manuscript, which was published by BOOM (Amsterdam) in 2001

The concept of guilt in relation to conscience and anxiety is not referred to as a feeling or an emotion in existential philosophy. Rather, the phenomenon of guilt is analyzed through the structure of existence. In Being and Time, Heidegger interprets guilt in the context of Dasein's understanding of its own Being. The nature of Dasein as a finite entity permeates the analysis of guilt, which is based on the analysis of negation (nullity) and the time structure of Dasein (temporality). An existential interpretation of guilt, conscience, and anxiety offers a new dimension of the study of emotions with regard to the understanding of human Being.

1. Wie lässt sich die Geisteshaltung kontrollieren und steuern? 2
2. Veränderungsarbeit                                                                         2
3. Die sieben grundlegenden Ängste                                                 3
4. Unsere unsichtbaren Führer                                                         4
4.1 Die acht Führungsprinzen                                                                 4
4.2 Weitere unsichtbare Führer                                                                 8
5. Möglichkeiten zur Nutzung und zum Wohle                                 9
6. Die zwölf großen Reichtümer des Lebens                               10
7. Ein Fehlschlag kann ein Segen sein - Sechstes Wunder des Lebens
                                                                                                                      14
7.1 Die vierundfünfzig Hauptursachen von Fehlschlägen               14
7.2 Trauer, der Weg zur Seele - Siebtes Wunder des Lebens       16
8. Die Zweckbestimmtheit der Natur                                               16
8.1 Das gründliche Buchführungssystem der Natur                       17
8.2 Zeit, das Universalheilmittel der Natur für alle Leiden - Zehntes
      Wunder des  Lebens                                                                       17
9. Die neun Gaben des menschlichen Geistes                               18
10. Wie Sie das Unterbewusstsein erreichen und beeinflussen können
                                                                                                                      22
10.1 Das Unterbewusstsein nutzen                                                       22
10.2 Wie Sie sich körperlich und geistig auf einen notwendigen Eingriff
                                                                                                                      22
10.3 Fasten                                                                                               23
11. Was Sie zu glauben vermögen, das können Sie auch verwirklichen!
                                                                                                                      24

Untersuchung von Angst & Furcht nach dem Abhidhamma, mit praktischen Hinweisen.

Um Angst dauerhaft zu überwinden, müssen wir sie erst einmal kennenlernen und verstehen, was Angst ist und was ihre Ursache ist. Nach der Lehre des Buddha hat jedes Phänomen und jede Emotion eine Ursache bzw. mehrere Bedingungen, die wir versuchen können uns zu erarbeiten, um an ihnen zu arbeiten, das zu ändern, worauf wir Einfluss haben, um unsere Angst zu überwinden und sie in Zukunft gar nicht mehr entstehen zu lassen. Angstfreiheit ist das Ziel.

Angst (Angst) is the permanent possibility, for Dasein, of running up against a nothingness that causes its radical wobbling: the bankruptcy of its grounds (Gründe), being constantly on the edge of the abyss (Ab-grund). In the manner of M. Heidegger, according to Kierkegaard, we distinguish in this work simple “fear” (Furcht) and their referral to determined of a higher category existential as the indeterminate angst. We'll end, by the hand of Freud, attending to the fundamental tension between the Heimlich and the Unheimlich seeing how angst is a state of “being-in-the-world”.

Heidegger stellt Cassirer in der Davoser Disputation die Frage nach der Angst. Cassirer hält sie für überwindbar - doch darin zeigt er eine Ignoranz vor dem Abgrund der Endlichkeit des menschlichen Daseins. Ein Dasein ist nämlich hineingehalten in das Nichts und dieses Nichts macht Angst.
Was dieses Hinein des Gehaltenseins bedeutet, untersuche ich in der Gegenüberstellung mit Nishida Kitaros Logik des Ortes. Diesen Vortrag hielt ich auf der Konferenz 'Kyoto in Davos', die von 10.09.-13.09.2020 an der Universität Hildesheim abgehalten wurde.

This Bachelor's Diploma Thesis focuses on depicting angst in real person fiction through inspecting two different approaches to it. One closely analyzes the angst-related motifs appearing in the text, while the other interconnects the relevant passages with real-life angst, and it elaborates on their emotional relevance. It draws its conclusions from analysis alongside the related fan comments.
The theoretical part introduces fan communities and emphasizes their role in the context of the whole thesis. The analyzed fan fiction are milmat’s “Two Sides of a Coin” and darkmochecoffee’s “Aqua Lung”.
                       
PDF available: https://drive.google.com/file/d/1xA0zMaVt48kaWuSJ9KjzlpAZNoDNkx1l/view?usp=drivesdk

Foucault, özellikle onun geç dönem derslerinde, Platon’u bilhassa kendine özen göstermek kavramıyla okumaktadır. Bu düşünceye geleneksel Platon okumalarından oldukça farklı bir Platon imgesi sunmaktadır. Bu okumada, kendilik artık ontolojik veya otantik bir benlik arz etmediği için kendilik sorusu tamamen değişir. Şimdi böyle bir kendilik, etkinlik olarak kendiliktir. Bunun Platonik felsefede çok çeşitli sonuçları olacaktır.

In his analysis of the incentives of pure practical reason, Kant refers to the feeling of respect as "a positive feeling which is not of empirical origin." According to commentators such as Wolff, the introduction of such a feeling contradicts the thrust of Kant's entire argument. In this paper, I present an interpretation of Kant's analysis of the feeling of respect which avoids the pitfalls usually associated with this notion. Furthermore, I argue that the feeling of respect is but one of a number of feelings, which here are called transcendental feelings, whose occurrence can only be adequately described and explained through reference to a rational agent and whose justification is that they are necessary conditions of the very possibility in engaging in certain specifically human activities. Additional examples of such feelings, drawn from the work of Husserl and Heidegger, are discussed.  Presented at the Western Division APA, 1983.

Der Beitrag untersucht zum einen die Frage, warum in den frühen und mittleren  Schriften  Heideggers  die  Angst  eine  ausgezeichnete  Stimmung  bzw. Befindlichkeit  ist.  Zum  anderen  wird  nachgezeichnet,  inwiefern  Angst  als via regia zu unserem In‐der­‐Welt–Sein verstanden werden kann. Im Zentrum der Analyse stehen die Schriften "Sein und Zeit", "Was ist Metaphysik?" und "Die Grundbegriffe der Metaphysik".

This paper expounds why anxiety as mood and mental state holds such a predominant position in Heidegger’s early and middle writings. In addition to that, this paper will argue how anxiety can be understood as via regia to our  being-­in-­the-­world.  The  argument  will  be  focused  on  the  Heidegger’s "Being and Time",  "What is Metaphysics?" and his  "Fundamental Concepts of Metaphysics".

La contribution examine d' une part la question, pourquoi l' angoisse dans les  premiers  et  les  moyens  écrits  de  Heidegger  est  une  humeur  resp.  une disponibilité de premier rang. D' autre part elle retrace dans quelle mesure angoisse  peut  être  concédée  comme  via  regia  à  notre  être-­au-monde.  Au centre de l' analyse sont les travaux "Être et temps", "Qu' est-­‐ce que la métaphysique" et "Le concepts fondamentauxe la métaphysique".

Entrevista para el Nederlands Kenniscentrum Angst en Depressie.

Vivimos en tiempos traumáticos en todo el mundo: el coronavirus está causando el colapso de los sistemas de salud y todavía se está cobrando muchas vidas. ¿Cómo podemos lidiar con los eventos traumáticos? Un ejemplo para nosotros es el Apóstol Pablo, que se enfrentó a la tortura, los accidentes, la persecución y la enfermedad. Luis Cruz-Villalobos estudió a través de vías multidisciplinarias factores en Pablo como la resiliencia, el crecimiento postraumático y el afrontamiento religioso positivo. Le hicimos varias preguntas sobre su investigación.

In: Justine Moeckli and Merel van Tilburg, eds., Nightfall. Gothic Imagination Since
Frankenstein / Le Retour des ténèbres. L’imaginaire gothique depuis Frankenstein, exh. cat.
(Geneva, Musée Rath, 02.12.16–19.03.17), Los Angeles, DoPe Press, 2016

The topic of the present study ist “anxiety and deanxietizing” in Kierkegaards the Concept of Anxiety – A Simple Psychologically Orienting Deliberation on the Dogmatic Issue of Hereditary Sin (1844). During her detailed analyzing and reconstructing of Kierkegaards arguments, the author is trying to show the phenomenon of anxiety in Kierkegaards grounding work as a key part of the human emotional life in its full term. A study of anxiety as emotion in Kierkegaard should not ignore the whole concept of CA and of Kierkegaard’s philosophical writings and not treat anxiety as an isolated phenomenon. The question of the “what” of the anxiety ought to be traced back to the question of the “who” of being anxious, which calls upon a study about the anthropological grounding. This anthropology is embodied in a hamartiology, which looks to renew the understanding of the original sin. However, this should not be understood as if Kierkegaard took in his argument the Christian dogma as a premise, but rather as a psychological experiment which seeks to observe and understand the authentic humanity under the specified conditions given by the Christian teaching. The hamartiological grounding of anthropology is enriched by a larger context of existential dialectic. The detailed reading results in a differentiating understanding of the variarity of anxiety in tabular form, depending upon the following categories: 1) the historical context of the concept; 2) the one who is being anxious; 3) the condition of possibility of anxiety; 4) the trigger of anxiety; 5) the subject or the cognitive content of anxiety; 6) the phenomenal content of anxiety; 7) the various forms of anxiety; 8) the relations of anxiety to sin and to redemption. The last part of the study shows the origin and the influence of CA in the history of philosophy. Instead of a study of the history of the concept, the author tries to show the genesis and the effect of the complex of themes about the phenomenon of anxiety as a philosophically relevant problem. The little explored relationship Kierkegaard’s to Kant and Schelling is being addressed, the hamartiological consideration is seen as the true origin of the philosophical discussion about the anxiety as a humanly emotion in distinction to fear, which the human being shares with the animal. The influence on Heidegger’s philosophy is not only reflected in the treatment of the anxiety as a Befindlichkeit, but also in the anthropological grounding as hermeneutics of Dasein in Heidegger with a similar structure as in Kierkegaard.

Nous apportons les mots, que nous gardions jusqu'ici par devers nous et qui n'existaient que pour eux-mêmes, enveloppés d'une parole philosophique élevée, paresseux et craignant de se heurter à ce que Freud appelait en yiddish drek (dénomination du ça, du Id, comme chose rejetée). Ils voient maintenant le jour à l'occasion de la présente revue thématique, pas tout-à-fait sûrs de leur cohérence et sacrifiant même la cohérence qui conduit à l'échec, et le tout afin de présenter, d'étudier et de comprendre la "chose" si compliquée contenue dans le seul mot d'"Israël".
Notre but et de mettre un doigt herméneutique sur la choséité de cette chose, dans le sens heideggérien du terme: "[…] das Dingsein (die Dingheit), des Dinges" . C'est-à-dire comprendre l'être chosal d'Israël en tant que chose, comme être et pas seulement comme concept, comme idée de la signification du mot, comme son contenu pour nous ou pour le discours public, mais comme objet en soi et non nécessairement objet pour notre regard , objet de notre subjectivité. Au contraire, c'est nous qui en sommes l'objet, l'objet d'"Israël" dans le sens le plus matériel du terme.

Este trabajo consiste en un comentario e interpretación de una serie de textos de y sobre Heidegger (y otros autores) acerca del ser para la muerte y la angustia, centrándonos en última instancia en el desarrollo de una reflexión en torno a la película Truman (Cesc Gay, 2015) y el tratamiento que los temas mencionados reciben en ella..

The Strong Breed unfolds layers of concrete experiences which are common to human
existence. Through two characters, Sunma and Eman, Soyinka depicts the mood of man in the
face of approaching danger. The dramatist seems to wonder: what, in actual fact, is the feeling of
the being-there at the recognition of an imminent threat which magnitude is so deep that it
inevitably jeopardizes Da-sein’s existence? The Strong Breed follows Heidegger in proffering
the answer: the feeling is that of fear. The play, I contend, dramatizes fear as a phenomenon that
relates to angst, both of which spring from the region of the uncanny and keep in Da-sein’s
awareness its own not-being-at-homeness which is a product of the sudden unfamiliarity or
harmful transformation of things which have hitherto been familiar. The uncanny in the text not
only resonates with the Freudian paradox of a familiar becoming disquieting but also cuts across
Heidegger’s view of fear as having a specific foundation and of angst as an authentic awareness
of nothingness which helps Da-sein act to recover its self from its lostness in the interpreted
world. Through Eman and Sunma, Soyinka’s The Strong Breed dramatizes the relationship
between these two kindred phenomena.
Keywords: fear, uncanny, angst, conscience, summons, resoluteness

TO UNDERSTAND ONESELF AND TO UNDERSTAND OTHERS. THE HUMAN DIMENSION OF HISTORY IN OLA HNATIUK’S “COURAGE AND FEAR”
ABSRACT. The paper involves an examination of the reconstruction of the psychological landscape of Lviv during World War II found in Ola Hnatiuk’s “Courage and Fear.” The main theme of the book is the story of intelligentsia in Lviv under the Soviet the Nazi occupations. The author analyzed some aspects of the book that appear as a precise ‘case study’ of the impact of the phenomenon of fear on the lives of individuals and communities in extreme conditions.

The notion of “time” also includes its very opposite: the absence of time, or its negation. Throughout human existence, as German phenomenologists and other philosophers have taught us, individuals have often aimed at escaping from their dramatic contingent history so as to find a culturally acceptable solution in myth and metahistory: this process, known as “dehistorification”, is a performance resulting from the acknowledgment of a personal, social and/or cultural crisis, that is from the angst of feeling “thrown into the world”, as Heidegger said (Geworfenheit). Interestingly, this generic feeling of anxiety towards life and nature could sometimes take two discernible shapes, among others: hunger and ageing/death.
As much as anybody else in the past, medieval Icelanders were no exception to such a typical human disposition, as we can learn from the Eddas and from a number of sagas (mainly Riddarasögur, Fornaldarsögur and Biskupa sögur). Just like their contemporaries, Icelanders perceived the world around them as potentially hostile, subject to laws they could not control: one where crop yields depended on the caprices of the weather, where food easily perished, where the ages of life quickly followed one another. Not surprisingly, we can track back a caricatured evidence of this angst in texts that were meant to offer a fictional representation of reality and, thus, supernatural solutions: indeed, situations of “crisis” are often coped with by resorting to (pagan) magic or (Christian) miracles.   
In this sense, the belief in the powers of charms and incantations did not collide with that in the powers of God whatsoever. Both sorcerers and saints needed to solve similar problems just because, regardless of their own system of beliefs, they were actually part of the same social, economical and environmental cosmos: as famine didn’t have the slightest qualm about social conditions and could hit both peasants and elite, it neither discriminated its victims on the basis of their faith; the same can be said about ageing and death.
Thus, regardless of the nature of the powers themselves, the strategies that were employed to cope with the flowing of time and with the (potential) lack of food coincided. We may indicate them as resuscitation and regeneration:
1) Resuscitation. Magical potions, herbs, or holy water could bring men and animals back to life: consequently, the protagonists of medieval Icelandic sagas had both their “time” and their food supplies restored. 
2) Regeneration. The consuming power of time was addressed by defying its straight-line path, actually curving it and rolling it up: on the one hand, certain foods had the power to rejuvenate the eater; on the other hand, our texts feature a wide variety of inexhaustible, self-regenerating drinks, foods, horns, vessels, and so forth.
Resuscitation and regeneration are rhetorical motifs which have been traditionally associated with legendary worlds, but legendary worlds themselves are caricatured versions of the real one. This is to say that such motifs are the expression of factual anxieties and dreams, and of the utopian idea of a world without time, without exhaustion of life and of food supplies.

The bestseller "The Courage to Be" presents Tillich’s “concrete existential” notion of religion that is based on the key terms ‘anxiety’ and ‘courage’. This essay traces this idea’s long history in Tillichian thinking that reaches back to the mid-twenties lectures on dogmatics in Marburg and Dresden, and outlines its core elements, pointing out its contrast to Tillich’s earlier notion of religion as the mind’s intention on absolute meaning. Subsequently, the discussion moves to Tillich’s theorem of the double principle of ‘individualization and participation’, providing instructive insights into basic social presuppositions and types of religion, instructive especially in the present-day situation of religious pluralism.

Die Fortsetzung der »Einführungen in die Psychoanalyse« behandelt folgende Themen: Setting, Traumdeutung, Sublimierung, Angst, Lehren, Norm, Wirksamkeit. Psychoanalyse als Forschung existiert in Deutschland fast nur außerhalb der Universität. In diesem Buch werden aus unterschiedlichen Praxen der Forschung und der Arbeit (der Kur, der Therapie, der Literaturwissenschaft, der Pädagogik, der Psychiatrie, der ärztlichen Praxis) grundlegende Begriffe entfaltet. Die einzelnen Beiträge gehen jeweils von einem Textausschnitt aus den Werken von Sigmund Freud und Jacques Lacan aus.