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"Understanding Phenomenology" provides a guide to one of the most important schools of thought in modern philosophy. The book traces phenomenology's historical development, beginning with its founder, Edmund Husserl and his "pure" or "transcendental" phenomenology, and continuing with the later, "existential" phenomenology of Martin Heidegger, Jean-Paul Sartre, and Maurice Merleau-Ponty. The book also assesses later, critical responses to phenomenology - from Derrida to Dennett - as well as the continued significance of phenomenology for philosophy today. Written for anyone coming to phenomenology for the first time, the book guides the reader through the often bewildering array of technical concepts and jargon associated with phenomenology and provides clear explanations and helpful examples to encourage and enhance engagement with the primary texts.
In this book, Robert Sokolowski argues that being a person means to be involved with truth. He shows that human reason is established by syntactic composition in language, pictures, and actions and that we understand things when they are presented to us through syntax. Sokolowski highlights the role of the spoken word in human reason and examines the bodily and neurological basis for human experience. Drawing on Husserl and Aristotle, as well as Aquinas and Henry James, Sokolowski here employs phenomenology in a highly original way in order to clarify what we are as human agents.
The problem of human knowing has been foundational for the enterprise of philosophy since the time of Descartes. The great philosophers have offered different accounts of the power and limits of human knowing but no generally acceptable system has emerged. Contemporary writers have almost given up on this most intractable issue. In this book, Brian Cronin suggests using the method of introspective description to identify the characteristics of the act of human understanding and knowing. Introspection--far from being private and unverifiable--can be public, communal, and verifiable. If we can describe our dreams and our feelings, then, we can describe our acts of understanding. Using concrete examples, one can identify the activities involved--namely, questioning, researching, getting an idea, expressing a concept, reflecting on the evidence and inferring a conclusion. Each of these activities can be described clearly and in great detail. If we perform these activities well, we can understand and know both truth and value. The text invites readers to verify each and every statement in their own experience of understanding. This is a detailed and verifiable account of human knowing: an extremely valuable contribution to philosophy and a solution to the foundational problem of knowing.
What are the foundations of human self-understanding and the value of responsible philosophical questioning? Focusing on Heidegger's early work on facticity, historicity, and the phenomenological hermeneutics of factical-historical life, Hans-Helmuth Gander develops an idea of understanding that reflects our connection with the world and other, and thus invites deep consideration of phenomenology, hermeneutics, and deconstruction. He draws usefully on Husserl's phenomenology and provides grounds for exchange with Descartes, Dilthey, Nietzsche, Gadamer, Ricoeur, and Foucault. On the way to developing a contemporary hermeneutical philosophy, Gander clarifies the human relation to self in and through conversation with Heidegger's early hermeneutics. Questions about reading and writing then follow as these are the very actions that structure human self-understanding and world understanding.
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.
wide criticism both from Western and Eastern scholars.
This book approaches the topic of intercultural understanding in philosophy from a phenomenological perspective. It provides a bridge between Western and Eastern philosophy through in-depth discussion of concepts and doctrines of phenomenology and ancient and contemporary Chinese philosophy. Phenomenological readings of Daoist and Buddhist philosophies are provided: the reader will find a study of theoretical and methodological issues and innovative readings of traditional Chinese and Indian philosophies from the phenomenological perspective. The author uses a descriptive rigor to avoid cultural prejudices and provides a non-Eurocentric conception and practice of philosophy. Through this East-West comparative study, a compelling criticism of a Eurocentric conception of philosophy emerges. New concepts and methods in intercultural philosophy are proposed through these chapters. Researchers, teachers, post-graduates and students of philosophy will all find this work intriguing, and those with an interest in non-Western philosophy or phenomenology will find it particularly engaging.
Von Hermann's Hermeneutics and Reflection, translated here from the original German, represents the most fundamental and critical reflection in any language of the concept of phenomenology as it was used by Heidegger and by Husserl.
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.
How is life related to the mind? The question has long confounded philosophers and scientists, and it is this so-called explanatory gap between biological life and consciousness that Evan Thompson explores in Mind in Life. Thompson draws upon sources as diverse as molecular biology, evolutionary theory, artificial life, complex systems theory, neuroscience, psychology, Continental Phenomenology, and analytic philosophy to argue that mind and life are more continuous than has previously been accepted, and that current explanations do not adequately address the myriad facets of the biology and phenomenology of mind. Where there is life, Thompson argues, there is mind: life and mind share common principles of self-organization, and the self-organizing features of mind are an enriched version of the self-organizing features of life. Rather than trying to close the explanatory gap, Thompson marshals philosophical and scientific analyses to bring unprecedented insight to the nature of life and consciousness. This synthesis of phenomenology and biology helps make Mind in Life a vital and long-awaited addition to his landmark volume The Embodied Mind: Cognitive Science and Human Experience (coauthored with Eleanor Rosch and Francisco Varela). Endlessly interesting and accessible, Mind in Life is a groundbreaking addition to the fields of the theory of the mind, life science, and phenomenology.