On Heidegger’S Being and Time

Critchley, Simon; Schürmann, Reiner; Levine, Steven

doi:10.4324/9780415469647

Cited by 4 publications

(5 citation statements)

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“…To understand Heidegger's concept of time, it is important to first understand the concept of time he was arguing against. First, he did not think that time was a linear series of events, something he referred to as "vulgar time" (Critchley, 2009). This linear concept views time as the past, the present, and the future and is presentoriented.…”

Section: Timementioning

confidence: 99%

“…Yet we remain in the present. Second, Heidegger did not believe in the distinction between time and eternity, and in particular, any reference to the time that depends upon an understanding of an eternal God (Critchley, 2009).…”

Section: Timementioning

confidence: 99%

“…What did Heidegger believe about time? "For Heidegger we are time" (Critchley, 2009) He believed that time found its meaning in death (Alweiss, 2002). As beings in the world, we are primarily future-oriented and time is created as we embrace our possibilities of being in the world while holding in sight our anticipated death.…”

Section: Timementioning

confidence: 99%

“…To provide an entry point into this concept of time, we will draw upon the work of Heidegger, both because his ideas are useful to understanding time in the context of a MAID death and because his work is widely referenced within nursing philosophy. Further, the sources we reference are primarily secondary sources (such as Alweiss, 2002;Critchley, 2009) because his work was so dense and evolved greatly over the course of his writing.…”

Section: Timementioning

confidence: 99%

“…If time is indeed, as Heidegger suggests, the realization or closing authentic possibilities in relation to death (Critchley, 2009), this insight has real analytic mileage for understanding why nurses feel such an urgency to orchestrate a good death, and above all to prevent a bad death. This explains why they would work tirelessly to personalize those final moments and why they would fear losing the intravenous access that supports the delivery of medications that results in a peaceful moment of death.…”

Section: Time In a Relational Ontologymentioning

confidence: 99%

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Reflections on the relational ontology of medical assistance in dying

Pesut

Thorne

2023

Nursing Philosophy

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Canadian nursing practice has been profoundly influenced by the legalization of medical assistance in dying in 2016, requiring that nurses navigate new and sometimes highly challenging experiences. Findings from our longitudinal studies of nurses' experiences suggest that these include deep emotional responses to medical assistance in dying, an urgency in orchestrating the perfect death, and a high degree of relational impact, both professionally and personally. Here we propose a theoretical explanation for these experiences based upon a relational ontology. Drawing upon the work of Wildman, we understand a relational ontology to be one in which relationships are more fundamentally central than the conceptual entities that provide the context to practice. It is in a relationship that conceptual entities, and their affiliated values, are created and recreated. Seen as causal, relationships have ontological status, with important implications for how we consider the concepts of death, suffering, and time in this context. From a conceptual perspective, suffering is primarily self‐defined based upon personal histories, time reflects the potential remaining until death, and death is primarily biological and amoral, although social discourses of a good and bad death surround the death trajectory. However, within a relational ontology of medical assistance in dying, these understandings shift. Death becomes primarily social rather than biological, suffering is shared, and time until death is now clearly delimited. Accordingly, nurses assume a profound responsibility for influencing outcomes that are authentically person‐centered. These understandings provide important insights into nurses' experiences, enabling us to recognize the causal effects, both intended and unintended, of nurses' relational practices amidst the complexities of assisted death. Drawing on such a perspective, we find implications for how we provide spaces for nurses to reflect on, and have conversations about, their experiences with some of the greatest mysteries of life—death, suffering, and time.

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Section: Timementioning

confidence: 99%

Section: Timementioning

confidence: 99%