Through this contribution I aim to show how the role of language and metaphors is fundamental to our understanding of reality, affecting the way we ordinarily act and live, and particularly important in facing fears and anguish. This is more evident in these times of the COVID-19 pandemic, where our experiences of language and of the world seem to be characterised mainly by war terminology. Politicians declare themselves at war fighting an invisible enemy and health care workers, who are in direct contact with COVID-19 positive patients, are said to be “fighting” on the “frontlines”. Starting from a philosophical account of the relationship between language, fear and anguish, I aim to show how this narrative is unhelpful, both for society at large and especially for patients and health care workers. While war narratives instil fear, it seems to me that new forms of solidarity and new models of coexistence are required. Since language shapes the way in which we think, live and act, it is important to choose words that encourage people to act responsibly, to cooperate and to overcome the hardships of the COVID19 pandemic together.

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The word 'trauma' , used in everyday language, means a highly stressful event that provokes an interruption of ordinary life and time, such as when one receives a diagnosis of a serious or life limiting illness, or when one is incarcerated. A traumatic event or situation creates psychological trauma when it overwhelms the individual's ability to cope, and leaves that person fearing death, annihilation, mutilation, or psychosis. The individual may feel emotionally, cognitively, and physically overwhelmed. Trauma comes in many forms, and there are vast differences among people who experience trauma. Using some tools coming from phenomenology, we can say that trauma disturbs the ek-static unity of temporality: it is an 'event' that irrupts in the life of a human being, devastating his or her existence. When this kind of 'event' enters into a life, everything changes. This chapter focuses initially on a personal journey of trauma, then follows the experience through an empirical research lens of this type of trauma as experienced by the incarcerated. Our analysis will proceed using a phenomenological approach, showing the peculiarity of a phenomenological psychopathology and hermeneutic phenomenology. We focus on trauma as a catalyst for healing. By examining the philosophical aspects of trauma, we can understand the foundations of the traumatic experience. From there we will move forward to show how the theoretical morphs into the psychological by analysing how trauma affects personality. Sociological applications will be addressed, particularly how trauma often leads to incarceration. Finally, the exploration will transverse the journey that several individuals have taken through their diagnoses of life-altering diseases, abuse and neglect that ultimately led to the loss of freedom and the trauma surrounding being incarcerated. Through their eyes, we will follow the journey that trauma takes to healing.

Martin Heidegger was one of the most influential but also criticized philosophers of the XX century. With Being and Time (1927) he sets apart his existential analytic from psychology as well as from anthropology and from the other human sciences that deny the ontological foundation, overcoming the Cartesian dualism in search of the ontological unit of an articulated multiplicity, as human being is. Heidegger's Dasein Analytic defines the fundamental structures of human being such as being-in-the-world, a unitary structure that discloses the worldhood of the world; the modes of being (Seinsweisen), such as fear (Furcht) and anxiety (Angst); and the relationship between existence and time. In his existential analytic, anxiety is one of the fundamental moods (Grundbefindlichkeit) and it plays a pivotal role in the relationship of Dasein with time and world. The paper firstly focuses on the modes of being, underlining the importance of anxiety for the constitution of human being; secondly, it shows the relationship between anxiety and the world, and anxiety and time: rejecting both the Aristotelian description of time, as a sequence of moments that informs our common understanding of time, and the Augustine's mental account of inner time, Heidegger considers temporality under a transcendental point of view. Temporality is ekstatic, it is a process through which human being comes toward and back to itself, letting itself encounter the world and the entities. The transcendental interpretation of time provided by Heidegger may give its important contribution to psychopathology. Key words : Heidegger, existential analytic, temporality, anxiety, trauma Folia Medica 2014; 56(4): 297-304 Copyright © 2014 Medical University, Plovdiv РЕЗЮМЕ Мартин Гайдеггер был одним из самых влиятельных философов XX века, но также подвергался критике в свое время. Начиная с "Бытия и времени" (1927) он разделяет свою экзистенциальную аналитику от психологии, а также от антропологии и от других гуманитарных наук, которые отрицают онтологические основания, преодолевая картезианский дуализм в поисках онтологической единицы артикулированной множественности , какой по сути своей является человеческое существо. Dasein Analytic Гайдеггера определяет основные структуры человеческого существа, такие как бытие в мире, унитарную структуру, которая раскрывает сущность мира; модальности существования (Seinsweisen), такие, как страх (Furcht) и тревога (Angst); и отношения между бытием и временем. В его экзистенциальной аналитике, тревога является одним из основных настроений (Grundbefindlichkeit), и это играет ключевую роль в отношениях Dasein со временем и миром . Эта статья в первую очередь фокусируется на модальностях бытия, лежащих в основе важности тревоги для конституции человеческого существа; а во-вторых, показывает отношения между тревогой и миром, тревогой и временем. Отвергая как Аристотелевское описание времени как последовательность моментов, которая сообщает наше общее понимание времени и ментальное понятие внутреннего времени Авгу...