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This edited collection marks a new wave of international and philosophical scholarship on “the heart”- that rich dimension of our emotional being in the world. This text addresses the relation between feeling and knowing and investigates whether or not the heart has its own way of cognition and critique. This book takes up the emotional turn in philosophy in general, and phenomenology in particular, advancing this field through innovative and original perspectives. The contributions come from philosophers working in distinctive, yet overlapping areas of research.
This edited collection marks a new wave of international and philosophical scholarship on “the heart”- that rich dimension of our emotional being in the world. This text addresses the relation between feeling and knowing and investigates whether or not the heart has its own way of cognition and critique. This book takes up the emotional turn in philosophy in general, and phenomenology in particular, advancing this field through innovative and original perspectives. The contributions come from philosophers working in distinctive, yet overlapping areas of research.
Drawing on and developing the phenomenological work of figures such as Edmund Husserl and Max Scheler, Knowing by Heart: Loving as Participation and Critique provides an account of the various feelings and feeling‐states that pertain to matters of the heart. Anthony J. Steinbock’s work investigates the special kind of knowing that is revealed most profoundly through love. Knowing by Heart describes the movement of loving as a participation that bears on all beings. Eschewing the dichotomy of rationalism and sensibility that has dominated discussions of love and emotion, Steinbock understands the heart as a vast schema ranging from the deepest loving to affects and felt conditions. The book brings into focus the importance of a full‐bodied relational account of a normative critique based in emotion. From a phenomenological description of diverse feelings to the normativity of loving as the discernment of the heart, this work evaluates hating’s relation to loving. At the basis of all this is a phenomenological and philosophical anthropology in response to the basic question: In reality, who and what are we?
In At the Heart of Reason, Claude Romano boldly calls for a reformulation of the phenomenological project. He contends that the main concern of phenomenology, and its originality with respect to other philosophical movements of the last century, such as logical empiricism, the grammatical philosophy of Wittgenstein, and varieties of neo-Kantianism, was to provide a "new image of Reason." Against the common view, which restricts the range of reason to logic and truth-theory alone, Romano advocates "big-hearted rationality," including in it what is only ostensibly its opposite, that is, sensibility, and locating in sensibility itself the roots of the categorical forms of thought. Contrary to what was claimed by the "linguistic turn," language is not a self-enclosed domain; it cannot be conceived in its specificity unless it is led back to its origin in the pre-predicative or pre-linguistic structures of experience itself.
The experience of illness is a universal and substantial part of human existence. Like death, illness raises important philosophical issues. But unlike death, illness, and in particular the experience of being ill, has received little philosophical attention. This may be because illness is often understood as a physiological process that falls within the domain of medical science, and is thus outside the purview of philosophy. In Phenomenology of Illness Havi Carel argues that the experience of illness has been wrongly neglected by philosophers and proposes to fill the lacuna. Phenomenology of Illness provides a distinctively philosophical account of illness. Using phenomenology, the philosophical method for first-person investigation, Carel explores how illness modifies the ill person's body, values, and world. The aim of Phenomenology of Illness is twofold: to contribute to the understanding of illness through the use of philosophy and to demonstrate the importance of illness for philosophy. Contra the philosophical tendency to resist thinking about illness, Carel proposes that illness is a philosophical tool. Through its pathologising effect, illness distances the ill person from taken for granted routines and habits and reveals aspects of human existence that normally go unnoticed. Phenomenology of Illness develops a phenomenological framework for illness and a systematic understanding of illness as a philosophical tool.
Winner, 2015 CSCP Symposium Book Award Moral Emotions builds upon the philosophical theory of persons begun in Phenomenology and Mysticism and marks a new stage of phenomenology. Author Anthony J. Steinbock finds personhood analyzing key emotions, called moral emotions. Moral Emotions offers a systematic account of the moral emotions, described here as pride, shame, and guilt as emotions of self-givenness; repentance, hope, and despair as emotions of possibility; and trusting, loving, and humility as emotions of otherness. The author argues these reveal basic structures of interpersonal experience. By exhibiting their own kind of cognition and evidence, the moral emotions not only help to clarify the meaning of person, they reveal novel concepts of freedom, critique, and normativity. As such, they are able to engage our contemporary social imaginaries at the impasse of modernity and postmodernity.
This book advances the development of phenomenological psychopathology and demonstrates its applicability to a spectrum of mental disorders.
Carr's purpose is to outline a distinctively phenomenological approach to history. History is usually associated with social existence and its past, and thus his inquiry focuses on our experience of the social world and of its temporality. How does history bridge the gap which separates it from its object, the past? Against this background a phenomenological approach, based on the concept of experience, can be proposed as a means of solving this problem, or at least addressing it in a way that takes us beyond the notion of a gap between present and past.
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.