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The phenomenological approach to the philosophy of mind, as inaugurated by Brentano and worked out in a very sophisticated way by Husserl, has been severely criticized by philosophers within the Wittgensteinian tradition and, implicitly, by Wittgenstein himself. Their criticism is, in the epistemological regard, directed against introspectionism, and in the ontological regard, against an internalist and qualia-friendly, non-functionalist (or: broadly dualistic/idealistic) conception of the mind. The book examines this criticism in detail, looking at the writings of Wittgenstein, Ryle, Hacker, Dennett, and other authors, reconstructing their arguments, and pointing out where they fall short of their aim. In defending Husserl against his Wittgensteinian critics, the book also offers a comprehensive fresh view of phenomenology as a philosophy of mind. In particular, Husserl’s non-representationalist theory of intentionality is carefully described in its various aspects and elucidated also with respect to its development, taking into account writings from various periods of Husserl’s career. Last but not least, the book shows Wittgensteinianism to be one of the effective roots of the present-day hegemony of physicalism.
The Crisis of the European Sciences is Husserl's last and most influential book, written in Nazi Germany where he was discriminated against as a Jew. It incisively identifies the urgent moral and existential crises of the age and defends the relevance of philosophy at a time of both scientific progress and political barbarism. It is also a response to Heidegger, offering Husserl's own approach to the problems of human finitude, history and culture. The Crisis introduces Husserl's influential notion of the 'life-world' – the pre-given, familiar environment that includes both 'nature' and 'culture' – and offers the best introduction to his phenomenology as both method and philosophy. Dermot Moran's rich and accessible introduction to the Crisis explains its intellectual and political context, its philosophical motivations and the themes that characterize it. His book will be invaluable for students and scholars of Husserl's work and of phenomenology in general.
The Essential Husserl, the first anthology in English of Edmund Husserl's major writings, provides access to the scope of his philosophical studies, including selections from his key works: Logical Investigations, Ideas I and II, Formal and Transcendental Logic, Experience and Judgment, Cartesian Meditations, The Crisis of European Sciences and Transcendental Phenomenology, and On the Phenomenology of the Consciousness of Internal Time. The collection is an indispensable resource for anyone interested in twentieth-century philosophy.
"[A] magnificent work... that will definitely shape the discussion on Derrida for years to come." -- Rodolphe Gasché What is the nature of the relationship of Jacques Derrida and deconstruction to Edmund Husserl and phenomenology? Is deconstruction a radical departure from phenomenology or does it trace its origins to the phenomenological project? In Derrida and Husserl, Leonard Lawlor illuminates Husserl's influence on the French philosophical tradition that inspired Derrida's thought. Beginning with Eugen Fink's pivotal essay on Husserl's philosophy, Lawlor carefully reconstructs the conceptual context in which Derrida developed his interpretation of Husserl. Lawlor's investigations of the work of Jean Cavaillà ̈s, Tran-Duc-Thao, and Jean Hyppolite, as well as recent texts by Derrida, reveal the depth of Derrida's relationship to Husserl's phenomenology. Along the way, Lawlor revisits and sheds light on the origin of many important Derridean concepts, such as deconstruction, the metaphysics of presence, différance, intentionality, the trace, and spectrality.
Dan Zahavi offers an in-depth and up-to-date analysis of central and contested aspects of the philosophy of Edmund Husserl, the founder of phenomenology. What is ultimately at stake in Husserl's phenomenological analyses? Are they primarily to be understood as investigations of consciousness or are they equally about the world? What is distinctive about phenomenological transcendental philosophy, and what kind of metaphysical import, if any, might it have? Husserl's Legacy offers an interpretation of the more overarching aims and ambitions of Husserlian phenomenology and engages with some of the most contested and debated questions in phenomenology. Central to its interpretative efforts is the attempt to understand Husserl's transcendental idealism. Zahavi argues that Husserl was not a sophisticated introspectionist, not a phenomenalist, nor an internalist, not a quietist when it comes to metaphysical issues, and not opposed to all forms of naturalism. Husserl's Legacy argues that Husserl's phenomenology is as much about the world as it is about consciousness, and that a proper grasp of Husserl's transcendental idealism reveals the fundamental importance of facticity and intersubjectivity.
The principal differences between the contemporary philosophic traditions which have come to be known loosely as analytic philosophy and phenomenology are all related to the central issue of the interplay between predication and perception. Frege's critique of psychologism has led to the conviction within the analytic tradition that philosophy may best defend rationality from relativism by detaching logic and semantics from all dependence on subjective intuitions. On this interpretation, logical analysis must account for the relationship of sense to reference without having recourse to a description of how we identify particulars through their perceived features. Husserl' s emphasis on the priority and objective import of perception, and on the continuity between predicative articulations and perceptual discriminations, has yielded the conviction within the phenomenological tradition that logical analysis should always be comple mented by description of pre-predicative intuitions. These methodological differences are related to broader differences in the philosophic projects of analysis and phenomenology. The two traditions have adopted markedly divergent positions in reaction to the critique of ancient and medieval philosophy initiated by Bacon, Descartes, and Hobbes at the beginning of the modern era. The analytic approach generally endorses the modern preference for calculative rationality and remains suspicious of pre-modern categories, such as formal causality and eidetic intuition. Its goal is to give an account of human intelligence that is compatible with the modern interpretation of nature as an ensemble of quantifiable entities and relations.
In this volume leading philosophers examine the nature and extent of Merleau-Ponty's achievement in Phenomenology of Perception and related writings.
The present attempt to introduce the general philosophical reader to the Phenomenological Movement by way of its history has itself a history which is pertinent to its objective. It may suitably be opened by the following excerpts from a review which Herbert W. Schneider of Columbia University, the Head of the Division for International Cultural Cooperation, Department of Cultural Activities of Unesco from 1953 to 56, wrote in 1950 from France: The influence of Husserl has revolutionized continental philosophies, not because his philosophy has become dominant, but because any philosophy now seeks to accommodate itself to, and express itself in, phenomenological method. It is the sine qua non of critical respectability. In America, on the contrary, phenomenology is in its infancy. The average American student of philosophy, when he picks up a recent volume of philosophy published on the continent of Europe, must first learn the "tricks" of the phenomenological trade and then translate as best he can the real impon of what is said into the kind of imalysis with which he is familiar . . . . No doubt, American education will graduaUy take account of the spread of phenomenological method and terminology, but until it does, American readers of European philosophy have a severe handicap; and this applies not only to existentialism but to almost all current philosophical literature. ' These sentences clearly implied a challenge, if not a mandate, to all those who by background and interpretive ability were in a position to meet it.
Most approaches to animal ethics ground the moral standing of nonhumans in some appeal to their capacities for intelligent autonomy or mental sentience. Corporal Compassion emphasizes the phenomenal and somatic commonality of living beings; a philosophy of body that seeks to displace any notion of anthropomorphic empathy in viewing the moral experiences of nonhuman living beings. Ralph R. Acampora employs phenomenology, hermeneutics, existentialism and deconstruction to connect and contest analytic treatments of animal rights and liberation theory. In doing so, he focuses on issues of being and value, and posits a felt nexus of bodily being, termed symphysis, to devise an interspecies ethos. Acampora uses this broad-based bioethic to engage in dialogue with other strains of environmental ethics and ecophilosophy. Corporal Compassion examines the practical applications of the somatic ethos in contexts such as laboratory experimentation and zoological exhibition and challenges practitioners to move past recent reforms and look to a future beyond exploitation or total noninterference—a posthumanist culture that advocates caring in a participatory approach.
Deconstructions: A User's Guide is a new and unusual kind of book. At once a reference work and a series of inventive essays opening up new directions for deconstruction, it is intended as an authoritative and indispensable guide. With a helpful introduction and specially commissioned essays by leading figures in the field, Deconstructions offers lucid and compelling accounts of deconstruction in relation to a wide range of topics and discourses. Subjects range from the obvious (feminism, technology, postcolonialism) to the less so (drugs, film, weaving). Backed up by an unusually detailed index, this User's Guide demonstrates the innumerable and altering contexts in which deconstructive thinking and practice are at work, both within and beyond the academy, both within and beyond what is called 'the West'.