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This book is an introduction to French phenomenology in the post-1945 period. While many of phenomenology’s greatest thinkers—Husserl, Heidegger, Sartre and Merleau-Ponty—wrote before this period, Steven DeLay introduces and assesses the creative and important turn phenomenology took after these figures. He presents a clear and rigorous introduction to the work of relatively unfamiliar and underexplored philosophers, including Jean-Louis Chrétien, Michel Henry, Jean-Yves Lacoste, Jean-Luc Marion and others. After an introduction setting out the crucial Husserlian and Heideggerian background to French phenomenology, DeLay explores Emmanuel Levinas’s ethics as first philosophy, Henry’s material phenomenology, Marion’s phenomenology of givenness, Lacoste’s phenomenology of liturgical man, Chrétien’s phenomenology of the call, Claude Romano’s evential hermeneutics, and Emmanuel Falque’s phenomenology of the borderlands. Starting with the reception of Husserl and Heidegger in France, DeLay explains how this phenomenological thought challenges boundaries between philosophy and theology. Taking stock of its promise in light of the legacy it has transformed, DeLay concludes with a summary of the field’s relevance to theology and analytic philosophy, and indicates what the future holds for phenomenology. Phenomenology in France: A Philosophical and Theological Introduction is an excellent resource for all students and scholars of phenomenology and continental philosophy, and will also be useful to those in related disciplines such as theology, literature, and French studies.
This work investigates the early encounters of French philosophers and religious thinkers with the phenomenological philosophy of Edmund Husserl. Following an introductory chapter addressing context and methodology, Chapter 2 argues that Henri Bergson’s insights into lived duration and intuition and Maurice Blondel’s genetic description of action functioned as essential precursors to the French reception of phenomenology. Chapter 3 details the presentations of Husserl and his followers by three successive pairs of French academic philosophers: Léon Noël and Victor Delbos, Lev Shestov and Jean Hering, and Bernard Groethuysen and Georges Gurvitch. Chapter 4 then explores the appropriation of Bergsonian and Blondelian phenomenological insights by Catholic theologians Édouard Le Roy and Pierre Rousselot. Chapter 5 examines applications and critiques of phenomenology by French religious philosophers, including Jean Hering, Joseph Maréchal, and neo-Thomists like Jacques Maritain. A concluding chapter expounds the principal finding that philosophical and theological receptions of phenomenology in France prior to 1939 proceeded independently due to differences in how Bergson and Blondel were perceived by French philosophers and religious thinkers and their respective orientations to the Cartesian and Aristotelian/Thomist intellectual traditions.
Spinoza Contra Phenomenology fundamentally recasts the history of postwar French thought, typically presumed to have been driven by a critique of reason indebted to Nietzsche and Heidegger. Although the reception of phenomenology gave rise to many innovative developments in French philosophy, from existentialism to deconstruction, not everyone in France was pleased with this German import. This book recounts how a series of French philosophers used Spinoza to erect a bulwark against the nominally irrationalist tendencies of phenomenology. From its beginnings in the interwar years, this rationalism would prove foundational for Althusser's rethinking of Marxism and Deleuze's ambitious metaphysics. There has been a renewed enthusiasm for Spinozism of late by those who see his work as a kind of neo-vitalism or philosophy of life and affect. Peden counters this trend by tracking a decisive and neglected aspect of Spinoza's philosophy—his rationalism—in a body of thought too often presumed to have rejected reason. In the process, he demonstrates that the virtues of Spinoza's rationalism have yet to be exhausted.
Covering the complete development of post-Kantian Continental philosophy, this volume serves as an essential reference work for philosophers and those engaged in the many disciplines that are integrally related to Continental and European Philosophy.
Dominique Janicaud once famously critiqued the work of French phenomenologists of the theological turn because their work was built on the seemingly corrupt basis of Heidegger's notion of the inapparent or inconspicuous. In this powerful reconsideration and extension of Heidegger's phenomenology of the inconspicuous, Jason W. Alvis deftly suggests that inconspicuousness characterizes something fully present and active, yet quickly overlooked. Alvis develops the idea of inconspicuousness through creative appraisals of key concepts of the thinkers of the French theological turn and then employs it to describe the paradoxes of religious experience.
Buddhist philosophy of Anicca (impermanence), Dukkha (suffering), and
Using hybrid phenomenological approaches to film, this book focuses on how moving images are 'experienced' and 'encountered' as well as 'read' and 'viewed'. Its close engagements with films and installations by four contemporary French filmmakers explore the limits and possibilities of 'cinematic' subjectivity.
This incisive work examines questions of ontotheology and their relation to the so-called "theological turn" of recent French phenomenology. Joeri Schrijvers explores and critiques the decentering of the subject attempted by Jean-Luc Marion, Jean-Yves Lacoste, and Emmanuel Levinas, three philosophers who, inspired by their readings of Heidegger, attempt to overturn the active and autonomous subject. In his consideration of each thinker, Schrijvers shows that a simple reversal of the subject-object distinction has been achieved, but no true decentering of the subject. For Lacoste, the subject becomes God's intention; for Marion, the subject becomes the object and objective of givenness; and for Levinas, the subject is without secrets, like an object, before a greater Other. Critiquing the axioms and assumptions of contemporary philosophy, Schrijvers argues that there is no overcoming ontotheology. He ultimately proposes a more phenomenological and existential approach, a presencing of the invisible, to address the concerns of ontotheology.
Dominique Janicaud claimed that every French intellectual movement—from existentialism to psychoanalysis—was influenced by Martin Heidegger. This translation of Janicaud's landmark work, Heidegger en France, details Heidegger's reception in philosophy and other humanistic and social science disciplines. Interviews with key French thinkers such as Françoise Dastur, Jacques Derrida, Éliane Escoubas, Jean Greisch, Philippe Lacoue-Labarthe, Jean-Luc Marion, and Jean-Luc Nancy are included and provide further reflection on Heidegger's relationship to French philosophy. An intellectual undertaking of authoritative scope, this work furnishes a thorough history of the French reception of Heidegger's thought.
Phenomenology and the Theological Turnbrings together the debate over Janicaud's critique of the theological turnrepresented by the works of Emmanuel Levinas, Paul Ricour, Jean-Luc Marion, Jean-Franois Courtine, Jean-Louis Chrtien, and Michel Henry.