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This book offers the first study that relates the works of Hegel and Husserl. It also offers a timely philosophical description of the Western world in crisis. The author explores how Husserl radicalises Hegel's philosophy by providing an account of historical movement as open.
GWF Hegel famously described philosophy as 'its own time apprehended in thoughts', reflecting a desire that we increasingly experience, namely, the desire to understand our complex and fast-changing world. But how can we philosophically describe the world we live in? When Hegel attempted his systematic account of the historical world, he needed to conceive of history as rational progress to allow for such description. After the events of the twentieth century, we are rightfully doubtful about such progress. However, in the twentieth century, another German philosopher, Edmund Husserl, attempted a similar project when he realised that a philosophical account of our human experience requires attending to the historical world we live in. According to Husserl, the Western world is a world in crisis. In this book, Tanja Staehler explores how Husserl thus radicalises Hegel’s philosophy by providing an account of historical movement as open. Husserl’s phenomenology allows thinking of historical worlds in the plural, without hierarchy, determined by ethics and aesthetics. Staehler argues that, through his radicalization of Hegel’s philosophy, Husserl provides us with a historical phenomenology and a coherent concept of a culture that points to the future for phenomenology as a philosophy that provides the methodological grounding for a variety of qualitative approaches in the humanities and social sciences.
wide criticism both from Western and Eastern scholars.
An English translation of Martin Heidegger, Hegles Phanomenologie des Geistes-Volume 32 of the Gesamtausgabe (Complete Edition)-which constitutes the lecture course given by Heidegger at the University of Freiburg. This text occupies an important place among Heidegger's writings on Hegel. There are several crucial discussions of Hegel as well as brief analyses of Hegel spread throughout Heidegger writings.
The purpose of the text is threefold: 1] to contribute to the renaissance of Husserl interpretation around a) the continuing publication of Husserl's manuscripts and b) his unpublished manuscripts; 2] to account for the historical origins and influence of the phenomenological project by articulating Husserl's relationship to authors before and after him; 3] to argue for the viability of the phenomenological project as conceived by Husserl in his later years. In regard to the last purpose, Luft's main argument shows that Husserlian phenomenology is not exhausted in the Cartesian (early) perspective, which is indeed its weakest and most vulnerable perspective. Husserlian phenomenology is a robust and philosophically necessary perspective when taken from its hermeneutic (late) perspective. And the ultimate point Luft makes in the text is that Husserl's hermeneutic phenomenology is distinct from other hermeneutic philosophers, namely, Cassirer, Heidegger and Gadamer. Unlike them, Husserl's focus centers on the work the subject must do in order to uncover the prejudices that guide his/her unreflective relationship to the world. In making his argument, Luft also demonstrates that there is a deep consistency within Husserl's own writings-from early to late-around the guiding themes of: 1] the natural attitude; 2] the need and function of the epoché; and 3] the split between egos, where the transcendental self (distinct from the natural self) is seen as the fundamental ability we all have to inquire into the genesis of our tradition-laden attitudes toward the world.
Forty years in the making, this long-awaited reinterpretation of Hegel’s The Phenomenology of Spirit is a landmark contribution to philosophy by one of the world’s best-known and most influential philosophers. In this much-anticipated work, Robert Brandom presents a completely new retelling of the romantic rationalist adventure of ideas that is Hegel’s classic The Phenomenology of Spirit. Connecting analytic, continental, and historical traditions, Brandom shows how dominant modes of thought in contemporary philosophy are challenged by Hegel. A Spirit of Trust is about the massive historical shift in the life of humankind that constitutes the advent of modernity. In his Critiques, Kant talks about the distinction between what things are in themselves and how they appear to us; Hegel sees Kant’s distinction as making explicit what separates the ancient and modern worlds. In the ancient world, normative statuses—judgments of what ought to be—were taken to state objective facts. In the modern world, these judgments are taken to be determined by attitudes—subjective stances. Hegel supports a view combining both of those approaches, which Brandom calls “objective idealism”: there is an objective reality, but we cannot make sense of it without first making sense of how we think about it. According to Hegel’s approach, we become agents only when taken as such by other agents. This means that normative statuses such as commitment, responsibility, and authority are instituted by social practices of reciprocal recognition. Brandom argues that when our self-conscious recognitive attitudes take the radical form of magnanimity and trust that Hegel describes, we can overcome a troubled modernity and enter a new age of spirit.
Edmund Husserl (1859-1938) is widely regarded as the founding figure of the philosophical movement of 'phenomenology.' Husserl's philosophical program was both embraced and rejected by many, but in either case, his ideas set the stage for and exercised an enormous influence on the development of much of the philosophy that followed. In particular, his thought provides the backdrop and impetus for movements such as existentialism, hermeneutics, and deconstruction. Also, because of his career-long concerns with logic and mathematics, there are many points of contact between Husserl's phenomenology and so-called 'analytical philosophy,' further cementing study of Husserl's thought across the philosophical spectrum. The Historical Dictionary of Husserl's Philosophy provides the means to approach the texts of Husserl, as well as those of his major commentators. This is done through a chronology, an introductory essay, an extensive bibliography, and hundreds of cross-referenced dictionary entries on key terms and neologisms, as well as brief discussions of Husserl's major works and of some of his most important predecessors, contemporaries, and successors.
This book focuses on Edmund Husserl’s philosophical collaboration with Eugen Fink which took place in the early 1930s, and shows how their disagreement over the nature, origin, and aim of phenomenology led to a crucial divergence on the issue of who was engaging in phenomenology, and with what motivation. It provides a philosophical investigation of a key moment in the development of Husserl’s late phenomenology. The author claims that Husserl’s meta-phenomenological exploration of the theoretical and, importantly, practical underpinnings of the transcendental investigator leads him to affirm their humanity and, ultimately, to adopt an ethically charged ideal of “higher humanity” as telos of phenomenology. Fink argued that phenomenology was essentially an activity beyond the horizon of human possibility and history. In contrast, Džanić illustrates how Husserl was looking for a way to theoretically unite the purity of transcendental insight with the existential reality and practical motives of the phenomenologist. Understanding the complex aspects of this debate is crucial for understanding the Crisis-period of Husserl’s thought. This text appeals to graduate students and researchers in phenomenology and related fields of philosophy.
This volume articulates and develops new research questions and original insights regarding the philosophical dialogue between Hegel’s philosophy, his heritage, and contemporary phenomenology, including, among others, Husserl, Heidegger, Merleau-Ponty, and Ricoeur. The collection discusses methodological questions concerning the relevance of Hegel’s philosophy for contemporary phenomenology, addressing core issues revolving around the key concepts of history, being, science, subjectivity, and dialectic. The volume fills a gap in historiography, expanding the knowledge of the impact of Hegel's philosophy on contemporary philosophy and raising new questions on the transformation of transcendental philosophy in post-Kantian philosophy. The contributions gathered in this volume shed new light on issues related to the problem of scientific method in philosophy, on the philosophy of history, as well as on the dimension of subjectivity. By providing critical insights into Hegel’s philosophy and contemporary phenomenology, the book opens up new research perspectives recommended to philosophers and scholars of different traditions, especially classical German philosophy, phenomenology, and history of Western philosophy.
Generative Worlds. New Phenomenological Perspectives on Space and Time accounts for the phenomenological concept of generativity. In doing so, this book brings together several recent phenomenological studies on space and time. Generative studies in phenomenology propose new ways of conceiving space, time, and the relation between them. Edited by Luz Ascarate and Quentin Gailhac, the collection reveals new dimensions to topics such as the generation of life, birth, historicity, intersubjectivity, narrativity, institution, touching, and places, and in some cases, the contributors invert the classical definitions of space and time. These transformative readings are fruitful for the interdisciplinary exchange between philosophy and fields such as cosmology, psychology, and the social sciences. The contributors ask if phenomenology reaches its own concreteness through the study of generation and whether it manages to redefine certain dimensions of space and time which, in other orientations of the Husserlian method, remain too abstract and detached from the constitutive becoming of experience.