Casey Rentmeester

(Rational) Animal explores the disconnection between humanity and nature, arguing that our self-identification as purely rational animals has led to global ecological and spiritual crises. By synthesizing Western philosophy, psychology, aspects of science, and Eastern spirituality, Rentmeester provides an interdisciplinary narrative meant to reunite humanity with nature. Key figures like Aristotle, Heidegger, and Jung are used to illustrate how we can move beyond technological mastery of nature toward a more holistic, integrated existence with the natural world. The narrative warns that anthropogenic climate change and the "Sixth Extinction" are symptoms of a deep-seated ontological confusion that requires a radical shift in human consciousness. Ultimately, Rentmeester advocates persons to awaken their sense of purpose in life with a return to ecological balance, urging readers to recognize themselves as vital parts of the Earth's interconnected systems. Through the cultivation of colossophia, that is, colossal wisdom that integrates the left and right hemispheres of the human brain’s functionality, Rentmeester presents a path toward healing the planet and reclaiming our true purpose.

Recent work in the vegetal turn movement has helped to cement the idea that plants should be seen less as nearly inanimate objects and more as highly complex agents that actively interact with the natural world. Various traditions in environmental philosophy are amenable as theoretical frameworks for the vegetal turn, including biocentrism, deep ecology, and the land ethic. Upon chronicling the vegetal turn and its intersection with these traditions, the author argues that the land ethic is best suited to serve this purpose. Published in 1949, Aldo Leopold’s A Sand County Almanac outlines his land ethic that attempts to move away from the understanding of human beings as masters over nature and towards viewing humans as plain members and citizens of the biotic community. Not only is the land ethic a fitting framework for the vegetal turn, the combination of the two may serve as a key-log to initiating a paradigm shift in our understanding of the human-nature relationship, which, the author claims, is desperately needed to confront the environmental crisis.

There have been significant changes in the ways in which humans experience music from the time of the publication of Gadamer’s Truth and Method in 1960 until today. While music was formally listened to in “earthier” formats, whether that be through live concerts or huddled around vinyl record players, we now live in a digital age in which music is largely experienced through what we can refer to as more “liquidated” formats, such as music streaming services or smart speakers and similar modalities in which the music is plugged into an easily accessible system whose very accessibility makes the music easily disposable. Using concepts from Gadamer’s hermeneutics, I think through what it means for music to be in these various formats. While certain modes of musical experience allow for the possibility of auditory Ereignis, that is, a musical event so full of meaning that it is capable of transforming one’s world, others more easily relegate the experience of music to episodic insignificance, that is, as lacking inner coherence. Ultimately, I argue that it matters how we experience music and in which contexts, since those very choices can render the musical elements of our lives as meaningful or meaningless.

Although philosophers have examined and commented on music for centuries, Martin Heidegger, one of the greatest philosophers of the 20th century, had frustratingly little to say about music—directly, at least. This volume, the first to tackle Heidegger and music, features contributions from philosophers, musicians, educators, and musicologists from many countries throughout the world, aims to utilize Heidegger’s philosophy to shed light on the place of music in different contexts and fields of practice. Heidegger’s thought is applied to a wide range of musical spheres, including improvisation, classical music, electronic music, African music, ancient Chinese music, jazz, rock n’ roll, composition, and musical performance. The volume also features a wide range of philosophical insights on the essence of music, music’s place in society, and the promise of music’s ability to open up new ways of understanding the world with the onset of the technological and digital musical age. _Heidegger and Music_ breaks new philosophical ground by showcasing creative vignettes that not only push Heidegger’s concepts in new directions, but also get us to question the meaning of music in various contexts.

Philosophy is commonly criticized for being too abstract and detached from practical spheres. Upon chronicling how philosophy has gained this reputation, the authors explore the philosophical fields of phenomenology and hermeneutics that have explicitly attempted to merge philosophy with everyday life contexts. In recent decades, phenomenology and hermeneutics have been applied to healthcare. In the realm of nursing, Patricia Benner's nursing theory is especially informed by phenomenology, which is briefly explored through her relationship with one of her mentors, the philosopher Hubert Dreyfus. The authors then turn their attention to Hans-Georg Gadamer's philosophy in an attempt to mine concepts relevant to the practice of nursing. Gadamer juxtaposed the human sciences from the natural sciences and thought that both needed different approaches: whereas natural sciences are guided by episteme, that is, universal knowledge, human sciences are guided by phronesis, that is, practical wisdom. Gadamer's philosophy is especially helpful in understanding how to cultivate phronesis in nursing wherein a nurse relies upon one's clinical experience to masterfully navigate each unique patient relationship. Nurses must serve as authorities in the realm of healthcare but also be open to the authority of their patients, who ultimately choose their course of treatment in our contemporary era of patient autonomy. Gadamer's philosophy can help us understand why phronesis requires not only practice but also reflection on that practice to be appropriately cultivated. The authors apply this to the realm of nursing in showing how both practice—clinically and via simulation—and reflection—through journaling or dialogue—are necessary for phronesis to emerge.

The current breakdown in the relationship between humans and the rest of the natural world is evident in the crisis of anthropogenic climate change. This critical situation has prompted intellectuals to think through a proper name for our contemporary era. Some opt for the “Anthropocene,” the era of humans, which highlights the uniquely human role in planetary destruction. Others prefer the “Capitalocene” to emphasize capitalism’s role in the crisis. Still others argue that our era is marked by an age of information, which the author labels the “Pliroforicene” since pliroforia roughly means “information” in ancient Greek. Having discussed the pros and cons of these labels, the author discusses conscious rebellions against the Capitalocene and the Pliroforicene through the lenses of the work of sociologist Erik Olin Wright and philosopher Richard Polt. The author then argues that Martin Heidegger’s concept of Gelassenheit, which is defined as a comportment towards beings in which one is open to the ways in which they reveal themselves as they are rather than subsuming them into one’s own interests, may prove to play a crucial role in our contemporary era, regardless of what we call it since it allows us to respect the integrity of things.

The events on January 6th should signal to us just how divided the United States is as a country and prompt us to think through some of the challenges we face—as well as what we can reasonably hope for in terms of restoring a belief in the most coveted ideals of American democracy as outlined in the Declaration of Independence, namely, the right to life, liberty, and the pursuit of happiness. Upon analyzing Trump’s rise to political power via the lenses of Hannah Arendt’s concept of ideology and Louis Althusser’s notion of interpellation, I try to find hope through these dark times through looking at the increased momentum of the Black Lives Matter movement and the Youth Climate Movement, two social movements I interpret through the frame of Johan Galtung’s conception of positive peace, that is, as potential infrastructural social systems aligned with social justice that we should enact to promote human flourishing.

As a response to the opioid epidemic in the United States, the Centers for Disease Control and Prevention (CDC) published the CDC Guideline for Prescribing Opioids for Chronic Pain in 2016. This document served as a means to reduce risks and address harms of opioid use by recommending that clinicians conduct periodic urine drug testing for patients on chronic opioid therapy. As an unintended result of this recommendation, providers began using unexpected urine drug test results as a reason to dismiss patients from practice, both out of concern for their patients’ wellbeing as well as their own legal risks. Using Husserl’s and Heidegger’s phenomenology, we argue that this science-based, black-and-white practice does not heed the patient as a whole person. Instead, we recommend a more contextual, patient-centered approach that can help us to better understand and manage patient needs in such contexts.

Humans face wide-ranging and global challenges in the Anthropocene, the most prominent of which is anthropogenic climate change. One initial pivot towards sustainability, particularly in my home country of the United States, has been to rely heavily on technological innovation powered most obviously by engineers. Using the climate activist Greta Thunberg ’ s speech at the 2018 United Nations Climate Change Conference as my inspiration, I try to show how some of the technology- based solutions only entrench what I call the “ Bestance” mentality, that is, a fundamental stance or orientation toward the natural world in the Anthropocene wherein all entities show up as mere resources. Upon showing the various ways in which traditional ethical approaches and environmental philosophical approaches have proved unhelpful in navigating the challenges of the Anthropocene, I try to demonstrate how a Heideggerian ecophenomenological approach can help us not only understand how the world appears to many of us in the Anthropocene, but also what a more graceful way of being might look like in Heidegger ’ s concept of “ dwelling.” Using specific examples of current technologies pervasively normalized in the United States, including hydraulic fracturing, horizontal drilling, desalination, and artificial nitrogen-based fertilization, I use Heidegger ’ s philosophical concepts to show how the land, sea, and air can show up as Bestand in the Anthropocene, that is, mere materials on hand to be manipulated in order to serve human interests. Ithen utilize Heidegger ’ s notion of dwelling as a useful concept to guide a more graceful way of living in which we respect the way in which things unfold on their own terms using examples similarly embedded in the land, sea and air.

Using Michel Foucault’s conception of pervasive power, the purpose of this chapter is to analyse the contemporary paradigm of online surveillance from a philosophical perspective by unpacking the power dynamics involved in online surveillance, ultimately arguing, with McKenzie Wark, that there is an asymmetry of power that puts individual persons at risk. I then turn to Martin Heidegger’s notion of Gelassenheit as a helpful way to think through what an intentional stance towards online surveillance might look like that does not escape the paradigm but is at least conscious of its influence. Finally, I utilise Immanuel Kant’s ethics and political philosophy to provide recommendations as to the appropriate ethical relationships that should exist between individual persons, governments, and corporations, ultimately arguing that respect for personal autonomy – that is, the right to choose our lives in accordance with our interests – must be at the forefront of conversations regarding the ethics of online surveillance.

Magnetic resonance (MR) imaging has proven to be a highly effective medical imaging technique that produces detailed cross-sectional images of organs, tissues, and skeletal structures. Because of its versatility, MR imaging has been called “one of the most powerful diagnostic tools in contemporary clinical medicine.”1 MR imaging is advantageous because it does not rely on potentially harmful ionizing radiation used in other imaging techniques; however, the MR imaging scanner can cause considerable anxiety for individuals with claustrophobia, a fear of confined spaces. The MR imaging scanner is designed as a large tube with a table in the middle. During examinations, the patient lies supine on the table, is slid into the scanner tube, and must remain still so that the MR imaging technologist can produce the precise images needed to facilitate an accurate diagnosis. Depending on the imaging required, the procedure can last from 20 to 50 minutes, which can be distressful for people with claustrophobia because the enclosed space might trigger anxiety-inducing feelings and thoughts. Using concepts from the philosophical tradition of phenomenology, this article attempts to describe what a patient experiences when they feel claustrophobic and to provide clinical strategies that MR technologists can use to navigate situations in which the scanner poses a risk of inducing a claustrophobia-related anxiety episode.

World peace was a common theoretical consideration among philosophers during Europe’s Enlightenment period. The first robust essay on peace was written by Charles Irénée Castel de Saint- Pierre, which sparked an intellectual debate among prominent philosophers like Jean- Jacques Rousseau and Jeremy Bentham, who offered their own treatises on the concept of peace. Perhaps the most influential of all such writings comes from Immanuel Kant, who argues that world peace is no “high- flown or exaggerated notion” but rather a natural result of the rational progression of the human species. U.S. President Woodrow Wilson, the mastermind behind the formation of the League of Nations in 1920 that provided the scaffolding to today’s United Nations, read Kant’s philosophy while he was a student at the College of New Jersey (now Princeton University). Some have argued that it is no coincidence that the per-son responsible for embarking upon the first serious political pursuit of world peace on a global scale was familiar with Kant. Indeed, William Galston claims that “Woodrow Wilson’s Fourteen Points [for world peace] were a faithful transcription of both the letter and spirit of Kant’s Perpetual Peace.”3 Historical connections aside, the question remains as to whether Kant’s philosophy is a viable conception of peace in a contemporary context. Using the conceptual distinction of positive and negative peace provided by Johan Galtung, I argue that Kant’s philosophy does provide the scaffolding for a viable conception of peace. In particular, I provide particular examples as to what social rights must be included in a Kantian model of peace.

There has been increased interest in what the philosophical subdiscipline of phenomenology can contribute to medical humanities due to its dual emphases on practicality and its attempt to understand the experience of others, thus positioning it as a potentially helpful conceptual toolkit to guide clinical care. Using various figures from the phenomenological tradition, most prominently Martin Heidegger and Martin Buber, the authors illuminate relevant philosophical concepts, employ them in various examples, and provide three principles revolving around empathy, communication, and listening to patients’ individual values to guide medical professionals who practice the art of medicine in cancer care settings.