This chapter provides a concise but comprehensive overview of body focused repetitive behaviors (BFRBs), focusing on the two disorders recognized in the American Psychiatric Association’s diagnostic manual (DSM 5), hairpulling disorder (HPD), also known as trichotillomania, and skin picking disorder (SPD), also known as excoriation disorder. It addresses diagnostic issues, causation, demographics, course of the disorders, comorbidity, prevalence, emotional and interpersonal sequelae, and phenomenology. Furthermore, common misconceptions about BFRBs are addressed, providing the reader with a solid information base upon which to build effective treatment.

This chapter explores the direct experiences of renowned record producers, working with metal music, to construct an in-depth understanding of the genesis, and development, of recorded metal music. Technological democracy has changed the experience of making metal records, affording creative flexibility and control that would historically have been out of reach, technologically and financially. Multitrack technologies and fragmented production processes are also examined. Framed by the experiences of producers that have shaped the recording careers of artists such as Black Sabbath and Judas Priest, this chapter links the direct experiences of record-making to musical, sociocultural and technological development.

This essay explores the philosophical texts and ideas that exerted an influence on Sebald. His personal library was highly selective, containing the works of unconventional thinkers such as Elias Canetti, but omitting most of the major figures of German philosophy along with post-structuralist writers. Ludwig Wittgenstein, however, inspired Sebald’s early film scripts and his life provided biographical details in Austerlitz and Die Ausgewanderten. Sebald expressed an affinity for, and his literary style evidenced, the pre-rational assemblage of Claude Lévi-Strauss’s ‘system of bricolage’, in the way that his works can resemble a scrapbook of clippings, personal recollections, visual images, etc. Although he detested Heidegger, phenomenology pervaded Sebald’s work. For example, the Liverpool Street Station episode in Austerlitz evidenced Bachelard’s ‘theatre of the past’, and he made use of Merleau-Ponty’s ‘pre-human gaze’ in his essay on Jan Peter Tripp. Sebald’s liking for the pre-rational extended to an interest in Gnosticism, Zoroastrianism, superstition and other overlooked schools of thought and philosophy. Zoroastrianism, for example, influenced his early poetry. This essay concludes that Sebald’s deep interest in metaphysics is key for a full understanding of his critical and literary writings.

This Introduction immediately poses the book’s underlying questions, which themselves lead into a distinction between the philosophy of translation, on the one hand, and the science and theory of translation, on the other. The methods and persuasions of the book are described, as is the structure of the argument, which is provided with further justifications. The Introduction ends with a brief note on the difficulties of representing rhythm.

Much migration research takes as its point of departure the migrant and the act of migration. In contrast, the Introduction foregrounds migrants and their families, treating migration projects like those at the heart of the book as domains of interaction between those who move and those who stay. It introduces and situates key concepts and topics, including ‘moral economies of transnational kinship’, imagination and distance, Christianity, and generation. The Introduction also discusses migrants’ arrival in the United Kingdom and the immigration context at the time, as well as the methodology used in conducting multi-sited fieldwork. It concludes with an outline of the book’s six chapters, which consider moral economies of transnational kinship from multiple perspectives and angles, from multiple social and geographic locations.

In the Conclusion, I reflect on the importance of adopting a generational, life-stage, and gendered lens to the study of transnational families. Close consideration of the interplay between physical, social, and phenomenological distance in transnational families demonstrates that the experience of distance is affectively mediated and inevitably relative, just as the meaning of relatedness is negotiated over time and across space. Since economic and social processes are always made sense of from particular social locations, the Conclusion underscores how attention to familial transformations is productive for understanding wider social change.

This chapter reconstructs Heidegger’s interpretation of Kant’s Metaphysical Deduction and Schematism. In Heidegger’s view, these two sections inquire into the source of the categories that human understanding possesses a priori. Heidegger’s reading of both sections exhibits a characteristic move of his interpretive method, where he sees an innovative line of argument prioritizing the imagination emerge from a more traditional setup. The reconstruction also reveals some variety in how one can apply Heidegger’s interpretive method to the different parts of a text. Heidegger suggests that the traditional strand of argument is more prominent in the Metaphysical Deduction; while Kant attempts to derive the categories from the atemporal logic of the understanding, his references to the faculty of imagination at certain critical junctures reveal the breakdown of those attempts. By contrast, the emerging, innovative line of argument is more prominent in the Schematism, which quickly surpasses its traditional framing in order to offer a phenomenologically compelling account of how the categories, as ways of interpreting time (as constant, unidirectional, and so forth), inform our perceptual experience.

This chapter surveys the (relatively limited) place of philosophical ethics in the development of phenomenology, and the problematical legacy of Heidegger’s thought, specifically, for phenomenological engagement with ethics. It discusses divergent interpretations of Heidegger in both philosophy and anthropology, and different anthropological versions of a phenomenology of ethics. It also considers the distinctive approach to ethics, building instead of Heidegger on Husserl’s unpublished lectures on ethics, in the study of values.

A focus on care draws attention to the fact that ethical self-cultivation, even in traditions that foreground moral autonomy, relies upon relationships of dependence. The recognition of relational and ethical dependence is familiar to anthropologists and has long been central for feminist ethics. However, the enormous body of anthropological scholarship that has emerged on care over the last decade raises the question of ethical dependence anew. This chapter problematizes the concept of care. It asks: how might ‘care’ as a topic, and as engaged ethnographically, trouble some of the ways that ethical life more broadly has been conceived in the philosophical and anthropological literature? Conversely, how might attention to the ethical stakes of care trouble some of the rich ethnographic scholarship on care? The chapter draws most substantially on anthropological and philosophical scholarship in virtue ethics and in phenomenology to consider both the relational complexities of care and care’s ineffable and elusive ethical dimensions.

In late 1917, with the war having taken its grim toll on the student population drawn to the service of the Fatherland, after the collapse of General von Falkenhayn’s intended breakthrough at Verdun and the equally calamitous struggle on the Somme in 1916, with an increasingly deteriorating economic situation at the home front, resumption of unrestricted submarine warfare, and entry of the United States into the war, Edmund Husserl delivered three lectures on “Fichte’s Ideal of Humanity” at the University of Freiburg. The initiative for these lectures – “emergency wartime seminars” – came directly from the military High Command, most likely at the personal request of General Erich von Gündell, who had studied under Husserl in Göttingen before the war and was Commander General of the Reserve Corps (Fifth Army), in which Husserl’s two sons fought.

On August 25, 1914, three weeks after the invasion of Belgium (August 4) and two months after the fateful assassination of the Archduke Franz Ferdinand and his wife in Sarajevo (June 28), German troops entered the city of Leuven and destroyed its celebrated university library. Some 300,000 books and more than a thousand irreplaceable Medieval manuscripts were burnt along with the torching of 2,000 buildings and the killing of 248 civilians. The devastation was so intense that Dietrich Mahnke, a student of Edmund Husserl’s serving in the 75th Reserve Infantry Regiment, could still observe the city burning on August 27 as his company marched through the village of Korbeek-Lo a few kilometers northwest of Leuven. Outrage among intellectuals, politicians, and the public in Allied nations was swift.

The introduction sets out the two key techniques by which the early modern theater entwined its spectators in uncertainty, ultimately offering a new model of this theater’s process of performance – one that encouraged its spectators’ imaginative participation by, paradoxically, frustrating it. The practitioners of this highly experimental theater regularly drew attention to the technologies of stagecraft, inviting spectators’ uncertainty about the stage’s fictional representations by calling attention to them as performances. The introduction also pushes back against the established account of a Jacobean and Caroline theater that catered to the increasingly sophisticated theatrical acuity of its spectators, arguing that practitioners’ eagerness to exploit familiar conventions into the seventeenth century regularly upended even knowing playgoers’ dramatic expectations. Finally, the introduction argues that these moments of interpretive unsettling should be considered a fundamental, even primary, element of the early modern theatrical experience.