Listening to Boredom in Heidegger
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I begin with an introductory overview of Heidegger's early views on emotion and its role in Being and Time's project of giving an analytic of Dasein. Then, I turn to explicating his lengthy phenomenology of the fundamental attunement (Grundstimmung) of boredom (Langeweile) in what he claims to be its three forms - namely, as presented in his 1929-30 seminar The Fundamental Concepts of Metaphysics. Specifically, I argue first that the activity of 'passing the time' (Zeitvertreib) he argues is constitutive of the first two forms represents a way in which boredom is most commonly a self-obscuring attunement. Second, I argue that the second form of boredom in particular can best be understood as the familiar phenomenon of 'zoning out'. Lastly, I argue that the third form of boredom, which Heidegger calls profound boredom (tiefe Langeweile), is best understood as a kind of meditative boredom, in which we no longer obscure boredom's revelatory power by passing the time. And, I offer the model of meditative practice as an instructive guide for interpreting Heidegger's claims about what profound boredom reveals to us.
Abstract
I begin with an introductory overview of Heidegger's early views on emotion and its role in Being and Time's project of giving an analytic of Dasein. Then, I turn to explicating his lengthy phenomenology of the fundamental attunement (Grundstimmung) of boredom (Langeweile) in what he claims to be its three forms - namely, as presented in his 1929-30 seminar The Fundamental Concepts of Metaphysics. Specifically, I argue first that the activity of 'passing the time' (Zeitvertreib) he argues is constitutive of the first two forms represents a way in which boredom is most commonly a self-obscuring attunement. Second, I argue that the second form of boredom in particular can best be understood as the familiar phenomenon of 'zoning out'. Lastly, I argue that the third form of boredom, which Heidegger calls profound boredom (tiefe Langeweile), is best understood as a kind of meditative boredom, in which we no longer obscure boredom's revelatory power by passing the time. And, I offer the model of meditative practice as an instructive guide for interpreting Heidegger's claims about what profound boredom reveals to us.
참고문헌 (14)
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