This book addresses an epidemic that has developed on a global scale, and, which under the heading of “addiction,” presents a new narrative about the travails of the human predicament. The book introduces phenomenological motifs, such as desire, embodiment, and temporality, to uncover the existential roots of addiction, and develops Martin Heidegger’s insights into technology to uncover the challenge of becoming a self within the impulsiveness and depersonalization of our digital age. By charting a new path of philosophical inquiry, the book allows a pervasive, cultural phenomenon, ordinarily reserved to psychology, to speak as a referendum about the danger which technology poses to us on a daily basis. In this regard, addiction ceases to be merely a clinical malady, and instead becomes a “signpost” to exposing a hidden danger posed by the assimilation of our culture within a technological framework.

Existential phenomenology can be a particularly helpful philosophical method for understanding human experience. Starting from the perspective of the subject, it can clarify and problematize subtle everyday relations, enabling greater insight into difficult situations. Used by contemporary philosophers as a way of understanding the embodied experience of illness, this method has been helpful for understanding physical illness in the medical humanities, offering a fruitful way of reading the subjectivity of mental states. An Existential Phenomenology of Addiction examines how the experience of addiction engages both mental and physical phenomena within the existence of a particular human life, using the philosophy of Emmanuel Lévinas and Søren Kierkegaard. The book maps out an existential phenomenology of subject-in-relation. Both Lévinas and Kierkegaard use decidedly psychological and theological language to situate their philosophy, discussing the subject through concepts of love, otherness, responsibility and hope, while played out in a situation of anxiety, suffering, desire and revelation. Combining existential phenomenological discourse with contemporary addiction discourse, Westin argues that the concept of subject as 'addict', as found in the Twelve Steps Program and disease models of addiction, ought to be replaced with the free and relational identity of subject as 'addicted'.

Interdisciplinary in approach, this book combines philosophy, sociology, history and psychology in the analysis of contemporary forms of suffering. With attention to depression, anxiety, chronic pain and addiction, it examines both particular forms of suffering and takes a broad view of their common features, so as to offer a comprehensive and parallel view both of the various forms of suffering and the treatments commonly applied to them. Highlighting the challenges and distortions of the available treatments and identifying these as contributory factors to the overall problem of contemporary suffering, Empty Suffering promises to widen the horizon of therapeutic interventions and social policies. As such, it will appeal to scholars across the social sciences and humanities with interests in mental health and disorder, social theory and social pathologies.

“Opioids claim the lives of 115 people per day. One of them could have been me.” When a near-fatal illness led his doctors to prescribe narcotics, media consultant Timothy McMahan King ended up where millions of others have: addicted. Eventually King learned to manage pain without opioids—but not before he began asking profound questions about the spiritual and moral nature of addiction, the companies complicit in creating the opioid epidemic, and the paths toward healing and recovery. We have become a society not only damaged by addiction but fueled by it. In Addiction Nation, King investigates the ways that addiction robs us of freedom and holds us back from being fully human. Through stories, theology, philosophy, and cultural analysis, King examines today’s most common addictions and their destructive consequences. In stark yet intimate prose, he looks not only at the rise of opioid abuse but at policy, pain, virtue, and habit. He also unpacks research showing patterns of addiction to technology, stress, and even political partisanship. Addiction of any kind dims the image of God and corrupts who we were created to be. Addiction Nation nudges us toward healing from the ravages of addiction and draws us toward a spirituality sturdy enough to sate our deepest longings.

Since Benjamin Rush first introduced the disease of wills as the cause of alcoholism, a steady and slow infiltration of the disease model has infected how the church treats those who struggle with addictions. The first organization that truly sought to remove the soul care of addicts from the church was Alcoholics Anonymous (AA), through their bestselling The Big Book of AA and the introduction of the 12 Steps. AA's influence on how the church confronts addiction still reverberates today, with many of the ministries that address addiction firmly rooted in what can be found in AA literature. Addictions were once viewed as an issue caused by sin and best addressed through faith and prayer. Currently addiction is seen through the lens of disease. The ramifications are consequential as more church members are struggling with addictions than ever before. Tracing the progression of addiction from sin to disease will reveal that the SBC and its churches have been negligent in understanding the underlying foundations of AA and the influence that the medicalization of substance abuse has had on how churches approach what should be classified as a sin issue.

This book makes explicit the ecological implications of Martin Heidegger. It examines how the trajectory of Heidegger’s thinking harbors an "ecological turn," which comes to the forefront in his attempt to anticipate the impending crisis precipitated by modern technology. Schalow’s emphasis on such key motifs as stewardship, dwelling, and "letting be" (Gelassenheit) serves to coalesce the problem of freedom in a new and innovative way, in order to expand the interpretive or hermeneutic horizon for re-examining Heidegger’s philosophy. By prioritizing a response to today’s environmental crisis and the possible impact upon future generations, the author traverses a divide within Heidegger scholarship by developing a deeper, critical outlook on his philosophy—without either reiterating standard interpretations or rejecting them wholesale. He develops a trans-human approach to ethics, which, by prioritizing the welfare of the earth, nature, and animals, counters the anthropocentric bias and destructive premise of modern technology. Heidegger’s Ecological Turn will be of interest to Heidegger scholars and researchers working in phenomenology, hermeneutics, continental philosophy, and environmental philosophy.

Martin Heidegger’s thinking is a complex, and his terminology is as nuanced, as any thinker in the history of philosophy. As the historian of philosophy par excellence, he also exhibits both a greater appreciation and mastery of previous thinkers than any almost any other philosopher before or since. The Historical Dictionary of Heidegger's Philosophy, Third Edition addresses this dual challenge of reading, understanding, and interpreting Heidegger’s vast writings. The book provides a comprehensive and detailed account of the key terms shaping Heidegger’s philosophy, as well as outlining the development of his thought spanning the entirety of his career spanning almost sixty years. The Dictionary also includes a discussion of Heidegger’s seminal writings, the spanning his entire Gesamtausgabe (Complete Edition) up through volume 99 (of the projected 102 volumes). This third edition of Historical Dictionary of Heidegger's Philosophy, Third Edition contains a chronology, an introduction, appendixes and an extensive bibliography. The dictionary section has over 800 cross-referenced entries that provides a clear and comprehensive exposition of the key developments in his life and his thought. This book is an excellent resource for students, researchers, and anyone wanting to know more about Martin Heidegger.