Download Free Life Without A Ground A Praxis Of Being In The World Book in PDF and EPUB Free Download. You can read online Life Without A Ground A Praxis Of Being In The World and write the review.

This volume engages with the work of Heidegger to argue that the modern environmental crisis is fundamentally a crisis of understanding Life, resulting from the symbolic codification of the world from the Logos of Greek philosophy to the rationality of the modern world and resulting in a metaphysics that privileges ontological thinking on the "question of being" over the environmental question and the concern for the conditions of life. Exploring the work of the three principal thinkers of the Lebensphilosophie— Bergson, Dilthey, and Husserl—it charts the itinerary of Heidegger’s work and exposes its conflicts with the work of Marx, Plessner, Haar, and Derrida. A critical argument against the colonization of the world by Eurocentric reason and for the deconstruction of Capital, Heidegger in the Face of the Environmental Question draws on Latin American environmental thought to re-think the conditions for life on Earth. It will therefore appeal to scholars of philosophy, political theory, and political sociology with interests in environmental philosophy, political ecology, and socioeconomic transformation.
The following bibliography, arranged chronologically, permits the reader to follow the development of phenomenological studies in Italy in parallel with other, contemporary, cultural currents. From this list it can be seen that knowledge of Hussed's work begins in 1923 with the studies of A. Banfi. Phenomenology, however, did not immediately receive a warm welcome. It contrasted with the then dominant neo-idealism (as has been made clear by G. De Ruggiero), but for this very reason it also found adherents among the opponents of idealism. These were either distant heirs of positivism, who accepted Hussed on account of his scientific approach and rigor, or Christian oriented thinkers, who, following an initial period of diffidence toward the antimetaphysical attitude of phenomenological analysis, gradually began to use this method as an antiidealist instrument - even though the problem remained of Hussed's own transcendental idealism and the value to be attributed to it. Despite the difficulties encountered on the way, the numerous studies carried out in Italy prior to Wodd War II make it clear that the better known philosophers who have left a mark on Italian culture already had begun to take a discreet interest in phenomenology.
In this book, the author presents a major challenge to (social) constructivism, which has become an ideology that few dare to critique. Transgressing the boundaries of this ideology, the author develops an alternative epistemology that takes dwelling as the starting point and ground. Dwelling enables building and thinking (‘constructing’). It is an epistemology in which there is a primacy of social relations, which are the first instantiations of the higher psychological functions ascribed to humans. Starkly contrasting constructivism, the author shows how the commonness of the senses and the existence of social relations lead to common sense, which is the foundation of everything rational and scientific. Common sense, which comes from and with dwelling, is the ground in which all education is rooted. Any attempt to eradicate it literally uproots and thus alienates students from the life and world with which they are so familiar.
Mainstream philosophy of religion has primarily focused on the truth and justification of religious beliefs even though belief is only one small facet of religious life. This collection remedies this by taking practice and embodied action seriously as fundamental elements of any philosophy of religion. Emerging and established voices across different philosophical traditions come together to consider religious actions, including public worship, from perspectives such as trauma and social ontology, sound and silence, and knowledge and hope. Embodied religious practice is viewed through the lens of liturgy, intrinsically connecting religious rituals to human existence to show clearly that, no matter where one finds oneself in terms of the so-called 'analytic-continental' divide, philosophy of religion must be concerned with more than just beliefs if it is to adequately deal with the subject matter of 'religion.' The purpose of these studies is not to reject what has gone before but to expand the focus of philosophy of religion. This approach lays the groundwork for investigations into how beliefs are situated in our theological, moral, and social frameworks. For any philosophy of religion student or scholar interested in how thinking and living well are intimately related, this is a go-to resource. It takes seriously the importance of historical religious traditions and communities, opening the space for cross-cultural and interdisciplinary debates.
Includes a full introduction to one of the most influential movements in 20th century philosophy, this is a comprehensive anthology of classic writings from phenomenology's major seminal thinkers.
The recent first-time publication of works from Edmund Husserl's later years, especially his Freiburg period, combined with new studies of his method and theories, has stimulated a remarkable shift in perceptions of the scope and significance of Husserl's transcendental phenomenology. Informed by a deep reading of not just the works published during Husserl's lifetime but also the countless lectures and manuscripts he wrote in his later years, the essays in The New Husserl provide an alternative approach to Husserl by examining his work and his method as a whole and by probing issues, old and new, that occupied him during this exceptionally productive period. The noted Husserl specialist Klaus Held opens the book with two essays, published here in English for the first time, that provide an insightful and lucid introduction to Husserl's central texts. Other prominent Husserl scholars treat his most important and lasting contributions to philosophy, such as the concept of intentionality, the theory of types, time-consciousness, consciousness and subjectivity, the phenomenological method, and the problem of generativity. By inviting readers to discover this "new Husserl," the present collection is likely to shape scholarly discussions of Husserl's thought for some time to come.
How do words and images function hermeneutically? How does hermeneutic practice work? Answering these questions and more, Nicholas Davey develops the hermeneutical foundations of creative practice. In doing so, he not only uncovers the significance of philosophical hermeneutics for the arts and the humanities, but defends the humanities as a whole from the current scepticism inspired by deconstruction and post-structuralism. Taking Gadamer's language ontology as its cue, this pioneering volume not only addresses certain weaknesses that Davey observes in Gadamer's thought but further takes Gadamerian thinking beyond Gadamer himself. In particular, Davey investigates the productive value of negativity that is central to hermeneutics and to wider spheres of creative learning. Advocating a renewed confidence in hermeneutics and the humanities, Negative Hermeneutics and the Question of Practice reveals how hermeneutical thinking provides a map of the dynamics within creative practice, eliminating the need for an externally imposed 'theory' of the arts.
In Experience and Judgment, Husserl explores the problems of contemporary philosophy of language and the constitution of logical forms. He argues that, even at its most abstract, logic demands an underlying theory of experience. Husserl sketches out a genealogy of logic in three parts: Part I examines prepredicative experience, Part II the structure of predicative thought as such, and Part III the origin of general conceptual thought. This volume provides an articulate restatement of many of the themes of Husserlian phenomenology.
This book contains essays that focus on the profound issues and the philosophical significance of the Holocaust.