Dating: Flirting with Big Ideas (Philosophy for Everyone) by Kristie Miller

By Kristie Miller

Progressing from the 1st flirtatious second of eye touch to the choice of a "mate," this enlightening ebook bargains playful philosophical explorations of the courting video game for someone who has dated, is courting, or intends to this point again.

Offers a laugh and enlightening philosophical insights into the relationship game
Helps demystify coupling within the twenty first century for these younger daters simply coming into the fray, and people veterans returning to the game
Features contributions from quite a lot of disciplines, together with philosophy, psychology, communications, theology, economics, healthiness sciences, expert ethics, and engineering and utilized sciences
Opens with Carrie Jenkins' ground-breaking essay, The Philosophy of Flirting, first released in The Philosopher's Magazine

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Burgess and C. Rentmeester builds up what is typically understood to be the apparent starting point for a philosophical problem (in this case knowledge) only to turn around and offer more powerful reasons for its rejection. Hence the following back and forth: What is more obvious than that a ‘subject’ is related to an ‘Object’ and vice versa? This ‘subject-Object-relationship’ must be presupposed. But while this presupposition is unimpeachable in its facticity, this makes it indeed a baleful one, if its ontological necessity and especially its ontological meaning are to be left in the dark.

In other words, there is no fundamental separation between Others and myself for Heidegger. 36 S. Burgess and C. Rentmeester In other words, Heidegger inverts the ontological priority of the subject and communal world: there can be no private, self-enclosed consciousness without a communal world. If we were to accurately portray the nature of human beings, we would be better off comparing them to a group of bees or ants than construing them as rugged individuals. Heideggerian Authenticity If we take this Heideggerian understanding of the self seriously, we come upon a very different concept of personhood than what is found in the modern or Cartesian context.

Even an interpreter such as Taylor Carman, who rejects this subjectivist line of thinking, nevertheless views Being and Time in terms of first-, second-, and thirdperson perspectives, where “Authentic modes of existence [ : : : ] are those in which 3 Knowing Thyself in a Contemporary Context: A Fresh Look. . 37 Dasein stands in a directly first-person relation to itself” (2005, 285). This may not be problematic in its own right, but it is misleading, since it tends to make Heidegger’s position sound too close to the tradition he is critiquing.

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