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THE “NICHTS DER WELT”: ON ANXIETY AND TRUST

Abstract
The author describes a limit situation in which he found himself during his journey in Egypt. He describes this experience as a kind of panic attack and associates this experience with what Heidegger called Grundstimmung. As a Daseinsanalyst, the author decided not to avoid this exceptional and terrifying inner turmoil but, on the contrary, to describe day after day his feelings, emotions, the sense of strangeness and homelessness while at the same time rereading “Sein und Zeit”. The author reports being able to experience in his flesh, beyond any theoretical approach, what Heidegger puts into one of his main concepts, Angst. This concept delivers the uncanny experience of the meaninglessness of existence, of “not-being-at-home”. He describes his experience which permitted him to vividly explore through Heidegger’s Daseinsanalysis the way a human being lets natural entities be, the way he has to face his finitude through Angst, and finally, the way Dasein is confronted with “nothingness”. Nevertheless, the author wonders, whether the feeling of “unfamiliarity” or “errancy” might also be the source of the “clearing” and lead us to experience of authentic life? Step by step, Angst is questioning “trust”. What does it mean to trust the world or oneself? This article intertwines theory and Erlebnis, such that living experience is manifested by Heidegger’s hermeneutic and, conversely, Heidegger’s hermeneutic is embodied in living experience. This article bridges an ontic journey in Egypt and an ontological journey in which Dasein’s Being unfolds.

Key words
Angst-Anxiety, not-being-at home, nothingness, unfamiliar, finitude, meaninglessness, trust, openness, Gelassenheit-serenity, clearing.

References

• Amphoux, P. (Ed.). (1996). Le Sens du Lieu: Topos, Logos, Aisthèsis. Conference publication. Bruxelles: Ousia.
• Chretien, J.-L. (1992). L’appel et la réponse. Paris: Éditions de minuit.
• Cabestan, P., & Dastur, F. (2011). Daseinsanalyse. Paris: Vrin.
• Heidegger, M. (1993). Sein und Zeit. Tübingen: Max Niemeyer.
• Heidegger, M. (2005). Être et Temps. Paris: Authentica.
• Holzhey-Kunz, A. (n.d.). Daseinsanalyse (traduction française en cours par Laurence Defago). Non encore publié.
• Husserl, E. (1964). Leçons pour une phénoménologie intime du temps. Paris: PUF.
• Huygens, A. (2008). Penser l’existence, exister la pensée: De l’humanitude, de l’amour, au jour de la phénoménologie clinique. Paris: Encre Marine.
• Jonckheere, P. (2009). Psychiatrie phénoménologique. Le cercle herméneutique. Paris: Vrin.
• Maldiney, H. (1991). Penser l’homme et la folie. À la lumière de l’analyse existentielle et de l’analyse du destin. Grenoble: Jerome Millon.
• Sallignon, B. (1994). Le seuil, un chiasme intime-dehors. In: Le sens du Lieu. Bruxelles: Ousia.

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FAITH AS OVERTURNING. WHAT IS “TO BE ONESELF” ACCORDING TO KIERKEGAARD?

Abstract
One of the most important tasks of Dasein-analytical work is the task to help the person to learn to be oneself. The question of how is it possible to find oneself, to find “the most my ability to be” is one of the major issues in Heidegger’s Being and Time. However, Heidegger works not in a vacuum. Before him this issue explores S. Kierkegaard. M. Heidegger is obliged to this author very much; even the concept of Dasein has a prototype in Kierkegaard’s Tilværelse. In this article we analyze how S. Kierkegaard understands what it means to be oneself, revealing Kierkegaard’s understanding of human beind as Selv (danish word that is difficult to translate into Russian; in the article we will leave it without translation, arguing in favor of this). Understanding Selv in accordance with S. Kierkegaard as “positive third” in a human being as the synthesis of opposites, we trace how a fixation on one term of synthesis in prejudice of the other leads to going away from being oneself. We take such pairs of opposites as the finite and the infinite, the temporal and the eternal. Further we speak on how the self-attitude as belonging to the self-consciousness is rooted in the attitude to oneself, carried out in acting, and describe three ways of giving up being oneself (three ways to despair), that are analyzed by S. Kierkegaard in terms of self-awareness. Finally, we show that, according to S. Kierkegaard, there is no continual transition from the state of alienation from the real being oneself (the state, that is initial for each human being) to the authentic being oneself; and that the transition from one to the other requires, in the Kierkegaard’s terms, a “jump”, associated with the coming to believe. This “jump” at the same time leads to the change of attitude to the other. In conclusion of the paper we set a problem of possibility of such a “jump” in psychotherapy.

Key words
Spirit, Selv, finite, infinite, possible, necessary, fantasy, negative, positive, faith, jump.

References

• Khaidegger, M. (1997). Bytie i vremya [Being and Time]. Mocow: Ad Marginem. (in Russian).
• Heidegger, M. (1977). Sein und Zeit (GA 2). Frankfurt a. Main: Vittorio Klostermann.
• Huntington, P.J. (1995). Heidegger’s Reading of Kierkegaard Revisited: From Ontological Abstraction to Ethical Concretion. In M.J. Matuštik, & M. Westphal (Eds.), Kierkegaard in Post/Modernity (43-65). Bloomington: Indiana University Press.
• Kant, I. (1994). Antropologiya s pragmaticheskoi tochki zreniya [Anthropology from a Pragmatic Point of View]. In Kant I. Sobranie sochinenii v vos’mi tomakh. Tom 8 [Collected Works in 8 Volumes. Vol. 8] (137-376). Moscow: Choro. (in Russian).
• K’erkegor, S. (2010). Bolezn’ k smerti [Sickness Unto Death]. In K’erkegor, S. Strakh i trepet [Fear and Trembling] (287-404). Moscow: The Cultural Revolution. (in Russian).
• K’erkegor, S. (2016). Devyat’ besed 1843 goda [Nine Discourses, 1843]. Moscow. (in Russian).
• Kierkegaard, S. (1847). Kjerlighedens Gjerninger. Retrived from http://sks.dk/SD/txt.xml.
• Kierkegaard, S. (1849). Sygdom til Døden. Retrived from http://sks.dk/KG/txt.xml.
• McCarthy, V. (2011). Martin Heidegger: Kierkegaard’s Influence Hidden and in Full View. In J. Stewart (Ed.), Kierkegaard and Existentialism. Kierkegaard Research: Sources, Reception and Resources (Vol. 9) (95-126). Burlington: Ashgate.
• Mynster, J.P. (1830). Grundrids af den almindelige Psychologie. Kjøbenhavn: Gyldendal.
• Rosenkranz, K. (1837). Psychologie oder die Wissenschaft vom subjectiven Geist. Königsberg: Gebrüder Bornträger.
• Sibbern, F.C. (1828). Menneskets aandelige Natur og Væsen: et Udkast til en Psychologie. Kjøbenhavn: Fabritius de Tengnagel.

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“RELUCTANT PHILOSOPHER” OR SUFFERING FROM OUR OWN BEING.
PSYCHOANALYSIS IN DASEINSANALYTIC PERSPECTIVE

Abstract
The purpose of this article is to give an idea about contemporary Daseinsanalysis as it was developed by Ph.D. Alice Holzhey, a Swiss Daseinsanalyst and psychoanalyst, chairman of the Swiss Society for Daseinsanalysis and Hermeneutic Anthropology, and a student of Medard Boss. One of the main features of Holzhey’s approach, which distinguishes it from other schools of Daseinsanalysis, including the approach of Ludwig Binswanger and Medard Boss, is the return to Freud’s psychoanalysis and its new interpretation as, essentially, a hermeneutic orientation aiming at clarification of the meaning of seemingly meaningless symptoms. Referring to Heidegger’s early philosophy, mainly to his Being and Time, Holzhey creatively compares his philosophical anthropology to Freud’s idea that mental suffering always has a hidden – unconscious – meaning. Drawing on three rules for analytical work proposed by Freud – the rule of free associations, the rule of defocused listening and the rule of abstinence – Holzhey radically revises the conceptual foundation of analytic interpretations. Where the classic Freudian psychoanalyst sees the problems in psychosexual development, Holzhey talks about a particular sensitivity (Hellhörigkeit) to the “ontological inclusions” in everyday ontic events. Where it was a mental illness, which was defined as a pathological deviation from a healthy “norm”, Alice Holzhey saw “philosophers in spite of themselves” – people suffering from having the gift of a particular sensitivity to the existential givens of their own being. The possibility to use this method to consider patients’ problems in psychotherapy and psychological counseling – including different types and schools of counseling – makes Holzhey’s approach of practical use in a variety of therapeutic areas and for different issues. This article is based on personal meetings and conversations, participation in Alice Holzhey’s seminars, as well as on the work on the author’s translation of Holzhey’s book, Suffering from One’s Own Being.

Key words
Dasein, Daseinsanalysis, psychoanalysis, psychotherapy, mental suffering, ontological inclusions, particular sensitivity, one’s own being.

References

• Angel, E., Ellenberger, H. F., May, R. (Eds.). (1958). Existence. New York: A Jason Aronson Book.
• Binswanger, L. (1994). Über die daseinsanalytische Forschungsrichtung in der Psychiatrie. Ausgewählte Werke, Band 3. Heidelberg: Roland Asanger.
• Binswanger, L. (2001). Ekzistentsial’no-analiticheskaya shkola mysli v psikhiatrii [Existentialanalytical school of thought]. In R. May (Ed.), Ekzistentsial’naya psikhologiya [Existential Psychology]. Мoscow: Eksmo-Press. (in Russian).
• Boss, М. (1994). Vliyanie Martina Khaideggera na vozniknovenie al’ternativnoi psikhiatrii [Martin Heidegger’s Influence on the Development of the Alternative Psychiatry]. Logos, 5, 88–100. (in Russian).
• Boss, M. (1999). Grundriss der Medizin und Psychologie – Ansätze zu einer phänomenologischen Physiologie, Psychologie, Pathologie und Therapie und zu einer daseinsgemässen Präventiv-Medizin. Bern: Hans Huber.
• Deurzen, E. van. (1997). Everyday Mysteries: Existential Dimensions of Psychotherapy. London: Routledge.
• Deurzen, E. van. (2008). Ekzistentsyalizm i ekzistentsyal’naya psikhoterapiya [Existentialism and Existential Psychotherapy]. EXISTENTIA: psikhologiya i psikhoterapiya [EXISTENTIA: Psychology and Psychotherapy], 1, 52-61. (in Russian).
• Holl, К., & Lindsey, G. (1997). Teorii lichnosti [Person Theories]. Мoscow: KSP+. (in Russian).
• Holzhey-Kunz, А. (2012). Konspekt seminara [Seminar Workbook]. EXISTENTIA: psikhologiya i psikhoterapiya [EXISTENTIA: Psychology and Psychotherapy], 5, 22-61. (in Russian).
• Holzhey-Kunz, А. (2016). Stradanie iz-za sobstvennogo bytiya. Dazain-analiz i zadacha germenevtiki psikhopatologicheskikh fenomenov [Suffering from Our Own Being. Daseinsanalysis and the Task of a Hermeneutics of Psychopathological Phenomena]. Vilnius: Logvinov. (in Russian).
• Khaidegger, M. (1993). Chto takoe metafizika? [What is Metaphysics?]. In Vremya i bytie: Stat’i i vystupleniya [Time and Being]. Мoscow: Respublika. (in Russian).
• Khaidegger, M. (1998). Bytie i vremya [Being and Time]. Мoscow: Ad Magnem. (in Russian).
• Khaidegger, M. (2012). Tsollikonovskie seminary [Zollikon Seminars]. Vilnius: EHU. (in Russian).

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PSYCHOTHERAPY IN THE FRAME OF ONTICO-ONTOLOGICAL DIFFERENCE.
SEVERAL POLEMICAL THESES TO THE DASEINSANALYTICAL CONCEPTION OF ALICE HOLZHEY-KUNZ

Abstract
The article is devoted to critical discussion of the daseins-analytical conception of a Swiss psychotherapist Alice Holzhey-Kunz. The author tries to explicate an internal contradiction peculiar to the approach of Holzhey-Kunz and at the same time to reveal a productive (heuristic) nature of that inconsistency. The main thesis of the article is that the key conceptual innovation of the Swiss psychotherapist (the substantiation of the emergence of psychic disorders by the onticoontological character of understanding) allows to problematize the principal theoretical framework of her version of Daseinsanalysis, namely the Heidegger’s idea of ontico-ontological difference. Such a problematization takes place due to the revealing a fundamental conflict between the ontic and ontological dimensions in the patient’s experience; to speak more presicely – between the patient’s openness to the ontological truths about himself and his involvement into the ontic dimension of everyday life. The author sees a decisive merit of Holzhey-Kunz in the identification of the existentials (the existential a prioris) as an actual experience of psychotherapeutic patients. The Swiss psychoterapist defines this kind of this-worldly ontological experience as Hellhörigkeit (in German) – which means literally “sensitive hearing” – and treats it as an empirical ground for various forms of psychic suffering. The author argues that the phenomenon of “sensitive hearing” cannot be unambiguously related eirther to the ontological dimension or to the ontic one and thereby calls into question the theoretical clarity of ontico-ontological difference in Heidegger’s existential analytics of Dasein. A decisive moment in the experience of “sensitive hearing” is that the authentic revealing of the ontological truth takes place not by virtue of the Dasein’s own act. The moment is clearly contrary to the logic of the Heidegger’s conception. “Sensitive hearing” presupposes being-affected, passive vulnerability in relation to what you find yourself exposed to (against your own will). Being considered in the context of Being and Time, “sensitive hearing” appears therefore as a kind of “ontopathology” – an inappropriate existential constitution – and by this very irrelevance enables a question concerning possibility of another ontology of human existence. The author concludes that the Holzhey-Kunz’ psychotherapeutic interpretation of the Heidegger’s principle of ontico-ontological difference reveals the necessity of critical rethinking of the extent to which the corresponding theoretical frame is valid and promising (fruitful) in terms of the philosophical substantiation of psychotherapy.

Key words
Ontico-ontological difference, voluntative-activistic interpretation of Dasein, throwness, anxiety, psychic suffering, sensitivity (“sensitive hearing”).

References

• Borisov, Е. (1998). Fenomenologicheskii metod M. Khaideggera [Phenomenological Method of M. Heidegger]. In Khaidegger, М. Prolegomeni k istorii ponyatiya vremeni [Prolegomena to the History of the Concept of Time] (345-375). Tomsk: Vodolei. (in Russian).
• Binswanger, L. (1942). Grundformen und Erkenntnis menschlichen Daseins. Zürich: Max Niehans. Boss, M. (1971). Grundriß der Medizin. Bern: H. Huber.
• Heidegger, M. (1978). Metaphysische Anfangsgründe der Logik im Ausgang von Leibniz (GA 26). Frankfurt a. Main: Vittorio Klostermann.
• Khaidegger, M. (1997). Bytie i vremya [Being and Time]. Moscow: Ad marginem. (in Russian).
• Khol’tskhei-Kunts, A. (2016). Stradanie iz-za sobstvennogo bytiya: Dazain-analiz i zadacha germenevtiki psikhopatologicheskikh fenomenov [Suffering from Our Own Being: Daseinsanalysis and the Task of a Hermeneutics of Psychopathological Phenomena]. Vilnius: Logvinov. (in Russian).
• Levinas, E. (1998). Vremya i Drugoi. Gumanizm drugogo cheloveka [Time and the Other. Humanism of the Other]. St. Petersburg: The St. Petersburg School of Religion and Philosophy. (in Russian).
• Shchittsova, T. (2006). Memento nasci. Soobshchestvo i generativnyi opyt [Community and Generativity]. Vilnius: EHU. (in Russian).

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MARTIN HEIDEGGER IN ZOLLIKON: THE WAR OF THE WORLDS?

Abstract
It is usually assumed that the main goal of seminars delivered between 1959 and 1969 by Martin Heidegger to the Swiss Psychotherapists in Zollikon were the philosopher’s attempt to make his own philosophy useful. According to Medard Boss, Heidegger’s “philosophical insights” can be useful insofar as they can serve as a theoretical basis of psychotherapeutic practice. But such an interpretation of Heideggerian philosophy could hardly be acceptable to Heidegger himself. One of the main features of Heideggerian thinking is the longing to return to the primordial θεωρία, i.e. to the knowledge as an aim in itself. Therefore, the relationship between Heidegger’s thought and Boss’ Daseinsanalysis can be understood as a kind of “war of the worlds” between psychotherapy that seeks to turn philosophy into a means of increasing the efficiency of the practice and philosophy that seeks to preserve the status of θεωρία. However this “war” belongs to another dimension too. “War” can be understood as πόλεμος mentioned in the 53rd fragment of Heraclitus, i.e. as a tragic action, through which the openness of being is accomplished. In the article this action is viewed through the prism of the confrontation of the two modes of attunement (Befindlichkeit), which Heidegger calls the “resoluteness” (Entschlossenheit) and “detachment” (Gelassenheit). These modes can be thought of as two emotional spaces, a confrontation of which Heidegger himself has experienced when he was treated by the psychotherapist Viktor von Gebsattel in 1946. In the fight between “resoluteness” and “detachment” the openness of being is accomplished. But in order to participate in this openness, it is necessary to hear it as call and to accept as challenge. Such call Heidegger hears first and foremost in the language of poetry. The proximity of poetry and philosophy he recognizes as a “dangerous proximity”. But, according to Heidegger, this is the “healing danger”, because exposing ourselves to it, we participate in the “war of the worlds”, in which the openness of being is accomplished. It seems that similar “healing danger” arises from proximity of philosophy and psychotherapy. If so, then the Zollikon seminars can be viewed as Heidegger’s trial to enter into the “war of the worlds” as the openness of being.

Key words
Boss, Daseinsanalysis, Heidegger, openness of being, practice, psychotherapy, theory, war.

References

• Aristotel’, (1978). Sochineniya v 4-kh tomakh. T.2. [The Works in 4 vol. Vol. 2]. Moscow: Mysl’. (in Russian).
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• Bekon, F. (1972). Sochineniya v 2-kh tomakh. T.2. [The Works in 2 vol. Vol. 2]. Moscow: Mysl’. (in Russian).
• Boss, M. (1994). Vliyanie Martina Khaideggera na vozniknovenie al’ternativnoy psikhiatrii [Influence of Martin Heidegger on the Emergence of Alternative Psychiatry]. Logos, 5, 88-100. (in Russian).
• Dil’tey, V. (2000). Sobranie sochineniy v 6-ti tomakh. T.1. [Collected Works in 6 vol. Vol.1.]. Moscow: House of Intellectual Books. (in Russian).
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• Gusserl’, E. (2006). Kartezianskie razmyshleniya [Cartesian Meditations]. Moscow: Nauka. (in Russian).
• Holzhey-Kunz, A. (2013). Die Zollikoner Seminare von Martin Heidegger und Medard Boss 1959-1969. Forumsvortrag vom 7. Februar 2013. Bulletin von GAD und DaS (Gesellschaft für hermeneutische Anthropologie und Daseinsanalyse. Daseinsanalytisches Seminar), 2, 16-36.
• Kamyu, A. (1998). Sochineniya v 5-ti tomakh. T.5. Zapisnye knizhki [Works in 5 vol. Vol.5. Notebooks]. Kharkov: Folio. (in Russian).
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