Abstract
This chapter shows how our attempt to carve out a new landscape for understanding (and, indeed, speaking of addiction), implies a strategy for treating the illness. Specifically, any process of recovery or healing must begin from the individual’s capacity for self-understanding and the transformative power of the moment (Augenblick) to offset the fetish-like pull of immediate gratification. This recovery and healing must be conceived anew as a path recoiling upon itself in an elliptical orbit that returns, as it were, “each day” to anchor the individual in the “gifting” and initiative of freedom, of “choosing to choose” again and again. The self-inducement of this transformative way of temporalizing departs from the linearly based, clinically oriented model that is assumed as the theoretical premise of various treatment programs. The hermeneutic-phenomenological method redirects the individual to a path whose coordinates are defined as much by the challenge of discovering the meaning of life, as in submitting to any single model of treatment. In this way, the path to recovery lies in challenging each individual to re-examine his/her set of priorities and the freedom on which they are based. The challenge of rediscovering the self’s life-trajectory, of its striving for transcendence, opens a pathway of healing and recovery.
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Notes
- 1.
In Zollikon Seminars remarks (Dec. 18, 1963) that it would not do harm for “physicians to have something of Kant in their libraries,” implying a scientific-technological bias on the part of the medical profession.” Heidegger 2001, p. 267.
- 2.
See Kurzweil 1999, pp. 234–239.
- 3.
Aho 2009, p. 105. As Aho points, out the physician, George M. Beard , coined this term in 1881.
- 4.
O’Connor 2016, pp. 5–6.
- 5.
Aho 2009, pp. 120–121.
- 6.
- 7.
- 8.
See Schalow 2006, p. 18.
- 9.
See Schalow 1990–1991, pp. 69–83.
- 10.
Richardson 2002, pp. 351–354 (esp. p. 352). While counter balancing Heidegger’s view of truth as aletheia, and Jacques Lacan’s psychoanalytic approach to the self, Richardson emphasizes that the disclosure of pain is the beginning of the “real journey.”
- 11.
In section 38 of Contributions to Philosophy , Heidegger refers to “sigetic” as “reticence in silence ,” which prefigures the individual’s self-disclosedness and provides the hidden dynamic for its unfolding. “Reticence in silence stems for the swaying origin of language itself” (1989/1999), p. 80; tr. 55.
- 12.
See Richardson , pp. 353–354. Also see Heidegger 1989/1999, pp. 342–344; tr. 239–241.
- 13.
- 14.
Frankl shows how the discovery of meaning supersedes happiness as a directive for human existence, by allowing the opposite of joy , or suffering, to supply a catalyst and potential for self-development and growth (beyond the search for immediate gratification). Frankl 1962, pp. 27–27, 106. See Frankl 1980, pp. 105–111.
- 15.
- 16.
See Erickson 2007, pp. 50–73.
- 17.
See von Stieff 2012, p. 275. Von Stieff points to genetically based “imbalances” in brain chemistry as a “real problem in society” today.
- 18.
See Smith 2013, pp. 126–130, 182.
- 19.
- 20.
See Jung 1974, “The Stages of Life,” pp. 94–114.
- 21.
See Heidegger, 1977a, p. 35.
- 22.
- 23.
- 24.
Heidegger 2010, p. 103 (and 103n).
- 25.
- 26.
For further discussion of the saving power of art, see Radloff 2007, pp. 318–321.
- 27.
Rilke 1963, p. 81.
- 28.
Heidegger 1989/1999, p. 407; tr. 287. “Turning is counter-turning [Widerkehre]….”
- 29.
Heidegger 1968, pp.10–11.
- 30.
See Irwin 2008, pp. 29–30.
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Schalow, F. (2017). From Excess to Economy: The Elements of Recovery. In: Toward a Phenomenology of Addiction: Embodiment, Technology, Transcendence. Contributions To Phenomenology, vol 93. Springer, Cham. https://doi.org/10.1007/978-3-319-66942-7_8
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