This dissertation proposes the concept of “the open hand” as a philosophy of openness. The need for a philosophy of openness is derived from the contemporary turn towards things that is anchored in continental thought, but is at work in a variety of disciplines. This current interest in things has stirred the critique that the normalized human grasp on things is deficient because it cannot suitably handle the reality that intangible depth inheres in all things human and nonhuman. From the pandemic of SARS-CoV-2 and its disease COVID-19 to issues of social justice, the need to make room for the abyssal side of things is as compelling as ever. However, accommodating the deep reality of all things is complicated by the fact that it requires an orientation not guided by self-centered insularity, but by a serviceable theory of self-emptying openness. Sketching a philosophy of openness with the open hand, this dissertation reveals that while openness to things is critical for solving the complex issues of the twenty-first century, its opposition not only has existential primacy, but also can be and has been exacerbated by humanity’s contemporary technological lifestyle.

In this paper, we offer three legal bases for the continued legality of abortion in the U.S. in alternative to the current rationale set by Roe v. Wade. After a brief history of abortion law and rhetoric that shows the abortion debates to center on unanswered assumptions about the value and nature of human life, we first propose, through philosophical analysis, that an embryo does not merit the same legal protections as a born human because the status of being unborn marks it as fundamentally different from one. Secondly, we examine the legal principle of bodily integrity and demonstrate its clear application to the pregnant women, whose right over her own body, we argue, is unjustifiably curtailed by anti-abortion laws. Finally, we proffer that abortion is justified even if we grant the embryo personhood by applying the legal concept of medical power of attorney to the rights that parents have over their children.

Common treatments for substance addiction in the United States (U.S) are the twelve-step programs of Alcoholics Anonymous (AA) and Narcotics Anonymous (NA). However, there is a lack of evidence indicating the effectiveness of AA and NA as substance addiction treatment methods. The U.S. is currently grappling with one of its worst-ever alcohol and drug crises, illustrating that now more than ever it is necessary to examine alternative treatment methods for substance addiction to successfully treat this type of addiction. Thus, Buddhism can be seen as both a complement to and alternative for AA and NA treatment programs for treating substance addiction. The Buddhist teachings and practices of the Four Noble Truths, The Eightfold Path, mindfulness, and meditation can be used to treat substance addiction. Although only recently utilized in the U.S. to treat substance addiction, Buddhist teachings and practices offer a nontheistic approach to recovery which research has shown to be successful in treating substance addiction in countries with established Buddhist cultures. By determining what treatment method is most successful in treating this type of addiction, the U.S. will be able to effectively reduce substance addiction rates -- which is crucial to protect the health, safety, and quality of life for all.

Authenticity has been conceived of in several different ways with various meanings and implications. The existential conception has the advantage of tracking authenticity from the phenomenology of human beings and their lived, social experience. From Jean-Paul Sartre and Martin Heidegger’s criteria for existentialist authenticity, I develop the argument that authentic, feminist projects are necessarily one mode of being authentic within a patriarchal society. In defining a conception of authenticity out of Sartre and Heidegger’s terms, the question of what qualifies as an authentic feminist project arises as well as the question of what sort of content qualifies as authentic. While Simone De Beauvoir does not focus on authenticity in her ethics, she does give a basis for a value oriented, content relevant aspect of existentialism generally. Insofar as authenticity is an existentialist concept, feminist authenticity is one valuable and worthwhile project within a social patriarchy, as it promotes existence as freedom.

The source of governmental power is the Zizekian sublime object of ideology. This object is composed of demands that are enforced by a force that is vast and powerful beyond comprehension. It is the Lacanian Symbolic Order enforced by the fear of castration by the Other. The evolution of government is characterized by the use of more subversive power mechanisms. The more subversive these mechanisms, the more they resemble the Symbolic Order and the greater their effectiveness. Marx outlines a progression of governmental structures. At each point of change, there is great unrest amongst the population. In this way, unrest and protest are indicative of a need for the change i.e., protest is a symptom of a system in need of revolution. There is a growing sense of unrest, particularly in the United States, characterized by growing participation in protest movements. The government is oftentimes responding with violence, a sign that the rules of its sublime object are failing to do their job. Thus, there must be a substitution for the current sublime object. Existentialist humanism seems to be the best substitution available because it promotes the safe release of instinctual drives while still promoting social cohesion. Humanism values all parts of the human condition and recognizes that human shortcomings are simply a fact of life. Recognition of peoples' tendency to fail and to later overcome these failures is a failsafe built into the new sublime object, thus preserving civil society in a way that religion or neo-liberal ideas cannot.