Phenomenology and Existentialism Books

Book SynopsisA monumental new biography of a pivotal yet poorly understood pioneer in modern philosophy. When a painter once told Goethe that he wanted to paint the most celebrated man of the age, Goethe directed him to Georg Wilhelm Friedrich Hegel. Hegel worked from the credo: To philosophize is to learn to live freely. While he was slow and cautious in the development of his philosophy, his intellectual growth was like an odyssey of the mind, and, contrary to popular belief, his life was full of twists and turns, suspense and even danger. In this landmark biography, the philosopher Klaus Vieweg paints a new picture of the life and work of the most important representative of German idealism. His vivid portrait provides readers an intimate account of Hegel's times and the milieu in which he developed his thought, along with detailed, clear-sighted analyses of Hegel's four major works. What results is a new interpretation of Hegel through the lens of reason and freedom. Vieweg draws on extensive archival research that has brought to light a wealth of hitherto undiscovered documents and handwritten notes relating to Hegel's work, touching on Hegel's engagement with the leading thinkers and writers of his age: Kant, Fichte, Schelling, Hölderlin, and others. Combatting clichés and misunderstandings about Hegel, Vieweg also offers a sustained defense of the philosopher's more progressive impulses. Highly praised upon its release in Germany as having set the new biographical standard, this monumental work emphasizes Hegel's relevance for today, depicting him as a vital figure in the history of philosophy.Trade Review"Vieweg's biography of Hegel is more than the best work in its field—it sets new standards for a book on Hegel and for a philosopher's biography as such. It magically unites a detailed knowledge about Hegel's life and work with a deep engagement in today's emancipatory struggle. It is not a historicist account of Hegel's work as the result of its time; it makes Hegel our own contemporary."—Slavoj Žižek, author of Hegel in A Wired Brain"This is a landmark in the 200-year literature on Hegel. Skillfully uncovering the complex strands of ideas and influences that the philosopher weaves together, Vieweg takes Hegel seriously as a living presence in our efforts to understand the world today."—James J. Sheehan, author of Where Have All the Soldiers Gone?"In a crystal clear and vivid style, as far as its subject matter allows, one can trace the development of Hegel's thinking, its roots and influences, but also its originality and, above all, its enduring political relevance."—Richard Kämmerlings, Die Welt"An extensive biography of Hegel has been missing for many decades. Thankfully, Klaus Vieweg now offers one that will be standard for years to come."—GNOSTIIKA"The indisputable value of Vieweg's treatment of Hegel is the paraphrastic intellectual history, his 'walk-throughs' of the main works. Each is a tour de force. For the student of any of these Hegelian works, Vieweg provides a reliable and focused guide."—Russell Berman, author of Fiction Sets You Free"In a clever and vivid way, Vieweg combines biographical and anecdotal elements... with systematic considerations, which however always follow Hegel's way of thinking."—Micha Brumlik, Die Tageszeitung"Vieweg's opulent biography sets standards and may remain unmatched for years to come."—Otto A. Böhmer, Frankfurter Rundschau"A great, often surprising biography."—Jens Bisky, Süddeutsche Zeitung"Klaus Vieweg's outstanding biography, based on original research and written with verve and imagination, rightly places freedom and reason at the center of Hegel's thought. It paints an engaging and colorful picture of one of the world's greatest thinkers."—Stephen Houlgate, author of Hegel on Being"Vieweg's new biography makes us understand how, paradoxically and dialectically, Hegel's personal experience of the frustrated early attempts at founding a German Republic can account for a philosophy enabling and encouraging life in freedom, independently of place and time."—Hans Ulrich Gumbrecht, author of Prose of the World"In a bravura weaving together of a richly textured narrative of Hegel's incident-packed life, the tumultuous socio-political world in which he lived, and exuberant reconstructions of the four foundational works, Vieweg has produced an all but unanswerable case that Hegel was, from his youth until his last days, a philosopher of the French Revolution, forever loyal to its ideals and promises, and his system, then and now, the most compelling philosophy of freedom, social freedom, we possess. Scintillating and irreplaceable."—Jay Bernstein, author of Political ConceptsTable of ContentsAbbreviations Introduction To Philosophize Is to Think Freely, to Learn to Live Freely 1. The Beloved Hometown: Growing Up in Stuttgart, 1770–1788 2. A Student at the Protestant Seminary:Tübingen, 1788–1793 3. A Private Tutor of a Patrician Family: Switzerland, 1793–1796 4. From a Mosaic of Fragments to the Cornerstone of a System: Frankfurt, 1797–1800 5. The Birth of Absolute Idealism: Jena 1801–1807 6. The Political Journalist: Bamberg, 1807–1808 7. The First Humanistic Gymnasium and the Science of Logic: Nuremberg, 1808–1816 8. The Owl of Minerva on the Neckar: Heidelberg, 1816–1818 9. The "Great Center": Becoming World-Famous in Berlin, 1818–1831 Obituaries Acknowledgments Notes Index of Names

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Book SynopsisCommunicology is Vilém Flusser's first thesis on his concepts of technical images and technical imagination. In this foundational text he lays the groundwork for later work, offering a philosophical approach to communication as a phenomenon that permeates every aspect of human existence. Clearly organized around questions such as "What is Communication?," "What are Codes?," and "What is Technical Imagination?," the work touches on theater, photography, film, television, and more. Originally written in 1978, but only posthumously published in German, the book is one of the clearest statements of Flusser's theory of communication as involving a variably mediated relation between humans and the world. Although Flusser was writing in the 1970s, his work demonstrates a prescience that makes it of significant contemporary interest to scholars in visual culture, art history, media studies, and philosophy.Trade Review"Flusser is a painter of oblique strokes, dismantling familiar perspectives. Never less than entertaining, Communicology refreshes, challenges and blasts open unexpected vistas."—Seán Cubitt, University of Melbourne"If you are in search of Flusser the media theorist, indeed, if you are seeking to understand how information works, Communicology is it. Flusser teases out the kinds of fundamental questions that are at the core of the human experience."—Anke Finger, University of Connecticut"Communicology is a central work for any appraisal of Flusser's thinking, and an innovative and singular introduction to media theory."—Erick Felinto, State University of Rio de Janeiro"Communicology is an important work for the study of media theory in general and, more specifically, Flusser's own communication theory."—Rodrigo Petronio, Armando Alvares Penteado Foundation"New theories in communication are rare. However,Communicology—written in 1978, posthumously published (in German), and now newly translated into English—leads the reader to consider contemporary answers to age-old questions.... Though Flusser builds on philosophers suchas Heidegger, this work is original and seminal. Flusser's work is now more important than ever, given the present rapid and radical changes to communication such as ChatGPT. Highly recommended."—K. L. Majocha, CHOICETable of Contents0. Synopsis 1. What Is Communication? 2. What Are Codes? 3. What is Technical Imagination?

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Book SynopsisIn this essential early work, the preeminent European philosopher Peter Sloterdijk offers a cross-cultural and transdisciplinary meditation on humanity''s tendency to refuse the world.Developing the first seeds of his anthropotechnics, Sloterdijk theorizes consciousness as a medium, tuned and retuned over the course of technological and social history. His subject here is the world-alien (Weltfremdheit) in man that was formerly institutionalized in religions, but is increasingly dealt with in modern times through practices of psychotherapy. Originally written in 1993, this almost clairvoyant work examines how humans seek escape from the world in cross-cultural and historical context, up to the mania and world-escapism of our cybernetic network culture. Chapters delve into artificial habitats and forms of intoxication, from early Christian desert monks to pharmaco-theology through psychedelics. In classic form, Sloterdijk recalibrates and reinvents concepts from the anc

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Book SynopsisJean-Luc Marion has long endeavored to broaden our view of truth. In this illuminating new bookhis deepest engagement with theology to dateMarion proposes a rigorous new understanding of human and divine revelation in a deeply phenomenological key.Although today considered the central theme of theology, the concept of Revelation was almost entirely unknown to the first millennium of Christian thought. In a penetrating historical deconstruction, Marion traces the development of this term to the rise of metaphysics from Aquinas through Suárez, Descartes, and Kant; formalized into an epistemological framework, this understanding of Revelation has restricted philosophical and theological thinking ever since. To break free from these limits, Marion takes hints from theologians including Barth and Balthasar while mobilizing the phenomenology of givenness to provide a rigorous new understanding of revelation as a mode of uncovering. His extensive study of the Jewish and Chris

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Book SynopsisUnderstanding the political and ecological implications of Heidegger’s work without ignoring his noxious public engagements The most controversial philosopher of the twentieth century, Martin Heidegger has influenced generations of intellectuals even as his involvement with Nazism and blatant anti-Semitism, made even clearer after the publication of his Black Notebooks, have recently prompted some to discard his contributions entirely. For Michael Marder, Heidegger’s thought remains critical for interpretations of contemporary politics and our relation to the natural environment.Bringing together and reframing more than a decade of Marder’s work on Heidegger, this volume questions the wholesale rejection of Heidegger, arguing that dismissive readings of his project overlook the fact that it is impossible to grasp without appreciating his lifelong commitment to phenomenology and that Heidegger’s anti-Semitism is an aberration in his still-relevant ecological and political thought, rather than a defining characteristic. Through close readings of Heidegger’s books and seminars, along with writings by other key phenomenologists and political philosophers, Marder contends that neither Heidegger’s politics nor his reflections on ecology should be considered in isolation from his phenomenology. By demonstrating the codetermination of his phenomenological, ecological, and political thinking, Marder accounts for Heidegger’s failures without either justifying them or suggesting that they invalidate his philosophical endeavor as a whole.Trade Review"For many years, Michael Marder has been one of the most interesting philosophical interpreters of Heidegger. What he gives us to think here is really remarkable. The readers of his book on Heidegger will be inspired."—Peter Trawny, editor of the collected works of Martin Heidegger"Often indefensible, always indispensable: Heidegger, for all his errors, continues to provoke us as modernity draws nearer to a reckoning. In this thoughtful book, Michael Marder sifts through Heidegger’s texts in a search for an open yet finite dwelling, a home beyond parochialism and globalism."—Richard Polt, Xavier University"Deploying an exceptional familiarity with Heidegger scholarship, Michael Marder highlights how Heidegger’s thinking of the Thing offers a rich opening for ecological resistance to consumerist politics and economics."—David Wood, author of Deep Time, Dark Times: On Being Geologically Human"Michael Marder's book is particularly thought-provoking. Highly recommended for all who continue to wrestle with the dual legacy of Heidegger's thought and his "great mistakes," without minimizing either."—Notre Dame Philosophical Reviews"Marder’s book struck a chord with me because the author sets out to make a significant point, that is, to advocate our duty to engage with Heidegger rather than continue to ignore him because of his antisemitic sentiments."—Phenomenological ReviewsTable of ContentsIntroduction: Heidegger’s Eternal TrianglePart I. Phenomenology1. “Higher than Actuality”: The Possibility of Phenomenology2. Failure and Nonactualizable Possibility3. The Phenomenology of Ontico-Ontological DifferencePart II. Ecology4. To Open a Site: A Political Phenomenology of Dwelling5. Devastation6. An Ecology of PropertyIII. Politics 7. The Question of Political Existence 8. The Other “Jewish Question”9. Philosophy without Right?: On Heidegger’s Notes for the 1934–35 “Hegel Seminar” (with Marcia Sá Cavalcante-Schuback)NotesIndex

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Book SynopsisUnderstanding the political and ecological implications of Heidegger’s work without ignoring his noxious public engagements The most controversial philosopher of the twentieth century, Martin Heidegger has influenced generations of intellectuals even as his involvement with Nazism and blatant anti-Semitism, made even clearer after the publication of his Black Notebooks, have recently prompted some to discard his contributions entirely. For Michael Marder, Heidegger’s thought remains critical for interpretations of contemporary politics and our relation to the natural environment.Bringing together and reframing more than a decade of Marder’s work on Heidegger, this volume questions the wholesale rejection of Heidegger, arguing that dismissive readings of his project overlook the fact that it is impossible to grasp without appreciating his lifelong commitment to phenomenology and that Heidegger’s anti-Semitism is an aberration in his still-relevant ecological and political thought, rather than a defining characteristic. Through close readings of Heidegger’s books and seminars, along with writings by other key phenomenologists and political philosophers, Marder contends that neither Heidegger’s politics nor his reflections on ecology should be considered in isolation from his phenomenology. By demonstrating the codetermination of his phenomenological, ecological, and political thinking, Marder accounts for Heidegger’s failures without either justifying them or suggesting that they invalidate his philosophical endeavor as a whole.Trade Review"For many years, Michael Marder has been one of the most interesting philosophical interpreters of Heidegger. What he gives us to think here is really remarkable. The readers of his book on Heidegger will be inspired."—Peter Trawny, editor of the collected works of Martin Heidegger"Often indefensible, always indispensable: Heidegger, for all his errors, continues to provoke us as modernity draws nearer to a reckoning. In this thoughtful book, Michael Marder sifts through Heidegger’s texts in a search for an open yet finite dwelling, a home beyond parochialism and globalism."—Richard Polt, Xavier University"Deploying an exceptional familiarity with Heidegger scholarship, Michael Marder highlights how Heidegger’s thinking of the Thing offers a rich opening for ecological resistance to consumerist politics and economics."—David Wood, author of Deep Time, Dark Times: On Being Geologically Human"Michael Marder's book is particularly thought-provoking. Highly recommended for all who continue to wrestle with the dual legacy of Heidegger's thought and his "great mistakes," without minimizing either."—Notre Dame Philosophical Reviews"Marder’s book struck a chord with me because the author sets out to make a significant point, that is, to advocate our duty to engage with Heidegger rather than continue to ignore him because of his antisemitic sentiments."—Phenomenological ReviewsTable of ContentsIntroduction: Heidegger’s Eternal TrianglePart I. Phenomenology1. “Higher than Actuality”: The Possibility of Phenomenology2. Failure and Nonactualizable Possibility3. The Phenomenology of Ontico-Ontological DifferencePart II. Ecology4. To Open a Site: A Political Phenomenology of Dwelling5. Devastation6. An Ecology of PropertyIII. Politics 7. The Question of Political Existence 8. The Other “Jewish Question”9. Philosophy without Right?: On Heidegger’s Notes for the 1934–35 “Hegel Seminar” (with Marcia Sá Cavalcante-Schuback)NotesIndex

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Book SynopsisApplying insights from philosophy and cognitive science to address the urgent issue of smartphone-induced distracted driving Although the dangers of texting while driving are widely known, many people resist the idea that phone usage will impair their driving. And connectivity features in new cars have only made using technology behind the wheel more tempting. What will it take to change people's minds and behavior? Robert Rosenberger contends that a better understanding of why this combination of technologies is so dangerous could effectively adjust both habits and laws. Rosenberger brings together ideas from philosophy and cognitive science to leverage a postphenomenological perspective that reveals how our smartphones make us such bad drivers. Reviewing decades of empirical studies in cognitive science, he shows that we have developed habits of perception regarding our compulsive technology usehabits that may wrest our attention away from the road. Distracted develops innovat

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Book SynopsisApplying insights from philosophy and cognitive science to address the urgent issue of smartphone-induced distracted driving Although the dangers of texting while driving are widely known, many people resist the idea that phone usage will impair their driving. And connectivity features in new cars have only made using technology behind the wheel more tempting. What will it take to change people's minds and behavior? Robert Rosenberger contends that a better understanding of why this combination of technologies is so dangerous could effectively adjust both habits and laws. Rosenberger brings together ideas from philosophy and cognitive science to leverage a postphenomenological perspective that reveals how our smartphones make us such bad drivers. Reviewing decades of empirical studies in cognitive science, he shows that we have developed habits of perception regarding our compulsive technology usehabits that may wrest our attention away from the road. Distracted develops innovat

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Book SynopsisThe Political Logic of Experience argues that experience and phenomenology are essentially political, with profound implications for our understanding of subjectivity, epistemology, experience, the phenomenological method, and politics. Drawing on work from across the phenomenological tradition, it develops an account of expression as the internal relationship uniting knowing, being, and doing with both transcendental conditions and empirical phenomena. This expressive unification generates subjectivity as an expression of particular communities and subjects as an expression of subjectivity. Subjectivity and experience are therefore both revealed to be inherently political prior to their expression in particular subjects. In clarifying the political nature of experience and the constitution of subjectivity, the book puts the work of critical phenomenology in dialogue with transcendental phenomenology to reveal the need for a phenomenological politics: a field tasked with explaining the expressive, co-constitutive, and necessarily political relationships between subjects and their communities. It is only through such a phenomenological politics that we can properly make sense of the epistemological, ontological, and practical significance of issues like racism and sexism, problems that concern our very experience of the world. The book reveals phenomenology to be both essentially political and politically essential, as it emerges within particular communities and shapes and transforms how individuals within those communities experience the world. Touching on issues of transcendental phenomenology, political strategy, historical interpretation and inter-disciplinary phenomenological method, the book argues for foundational claims pertaining to phenomenology, politics, and social criticism that will be of interest to those working in philosophy, gender studies, race, queer theory, transcendental and applied phenomenology, and beyond.Table of ContentsList of Abbreviations | ix Introduction: Experience and the Problem of Expression | 1 1 A Phenomenological Account of Expressivity | 27 2 Material-Spiritual Flesh: The Subjective Implications of Expressivity | 47 3 From Sense to Sensings: The Epistemological Implications of Expressivity | 67 4 Making Sense of Experience: The Transcendental Implications of Expressivity | 87 5 The Subject, Reduction, and Uses of Phenomenology: The Methodological Implications of Expressivity | 113 6 Toward a Phenomenological Politics: The Political Implications of Expressivity | 135 Conclusion: The Logic of Phenomenality | 159 Acknowledgments | 181 Notes | 183 Works Cited | 221 Index | 233

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Book SynopsisBoats in the Attic is a sweeping, poignant exploration of what it means to be an individual and, in particular, what it means to be a parent of young children, in our current time of crisis. Errands must be run, the radio plays, and the child wants the birthday girl’s balloon—all while sea levels are rising and wild wolves roam the acres of Chernobyl, “developing a cryptography to a century / to which we are not invited.” In this dynamic collection, Powell intersperses lyric flight and prose fragments with metacommentary, nuance, and a beguiling sense of humor. At the same time, these pieces are securely tethered to the material difficulties of being a human in today’s world, where a child must participate in a lockdown drill at his preschool and a dying woman turns to Reddit to fund her efforts to be cryogenetically preserved. Conversations between the speaker and her children trace the beauty and terror of existential indeterminacy: “We begin to consider other planets — / Will they have us?” In a long piece titled “Book of Revelation,” the speaker dreams that “below the bed / is an encyclopedia of lost things,” a phrase that captures the collection’s wide range and its categorizing eye. Powell turns to astronomy, Alice in Wonderland, Millerism, and culinary cruelty, with a uniquely celebratory and elegiac voice, all in an effort to understand the depths, and effects, of the human appetite for pleasure, power, and escape.Table of ContentsI. Missing File #1: Woolly Rhinoceros / Ancient Cavity Tooth | 3 The First Word | 7 Etymology: Heaven | 9 The Great Disappointment, 1844 | 13 Missing File #2: A Few Facts about Bees | 16 The First Deluge: A Found Poem | 18 Mrs. Noah: A Found Poem | 19 Missing File #3: Panthera Leo Leo, Or, A Civics Lesson | 20 The Other, The Other | 26 In the Beginning | 28 II. If We Speak of the Hurricane | 31 After the Birth of the First Child | 33 The Book of Revelation | 34 Upon Turning Forty | 54 Missing File #4: Already We Are Less than Ever Before | 55 III. Missing File #5: The Ortolan Bunting | 63 Missing File #6: Horns-a-Plenty | 66 Conditions | 67 Boats in the Attic | 71 Missing File #7: Nomen Nudum | 72 Notes | 85 Acknowledgments | 89

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Book SynopsisThis book works to uncover the logic of hatred, to understand how this affect manifests itself historically in persecution and terror apparatuses. More than a historical genealogy of persecution, The Logic of Hatred shows what phenomenology can offer to historical understanding. Focusing on the witch-hunts waged in the fifteenth through seventeenth centuries, the first part of the book analyzes the techniques instigators used to designate and annihilate their targets: the search for diabolical stigma, the confession of “truth” extracted by torture, the constitution of an absolute Enemy through the suggestion of conspiracy, of a world turned upside-down, or the figure of Satan. Rogozinski locates one of the origins of the witch-hunt in the anguish that popular uprisings arouse in dominant classes. The second part of the book extends the investigation to related phenomena, such as the extermination of lepers in the Middle Ages and the Reign of Terror during the French Revolution. By studying these historical experiences and marking their differences and similarities, this book shows the passage from exclusion to persecution and how revolts of the oppressed can let themselves be transformed and captured by persecutory politics. The analyses presented thus shed light on conspiracy theory and the terror apparatuses of our time.Table of ContentsIntroduction: A Forgotten Massacre | 1 1. “All Women Are Witches” | 27 2. A Death Mark | 75 3. Confessing the Truth | 88 4. The Capital Enemy | 106 5. The World Upside Down: Contribution to a Phenomenology of Multitudes | 144 6. Behind the Devil’s Mask | 164 7. Worse Than Death | 189 8. A Stranger among Us | 217 Conclusion: “The Truth Will Set You Free” | 245 Afterword, by Carlo Ginzburg | 251 A Response to Carlo Ginzburg | 255 Continuing Our Dialogue | 259 In Memoriam: Index of Witch Hunt Victims | 261 Yizkor | 263 Notes | 265

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Book SynopsisThis book works to uncover the logic of hatred, to understand how this affect manifests itself historically in persecution and terror apparatuses. More than a historical genealogy of persecution, The Logic of Hatred shows what phenomenology can offer to historical understanding. Focusing on the witch-hunts waged in the fifteenth through seventeenth centuries, the first part of the book analyzes the techniques instigators used to designate and annihilate their targets: the search for diabolical stigma, the confession of “truth” extracted by torture, the constitution of an absolute Enemy through the suggestion of conspiracy, of a world turned upside-down, or the figure of Satan. Rogozinski locates one of the origins of the witch-hunt in the anguish that popular uprisings arouse in dominant classes. The second part of the book extends the investigation to related phenomena, such as the extermination of lepers in the Middle Ages and the Reign of Terror during the French Revolution. By studying these historical experiences and marking their differences and similarities, this book shows the passage from exclusion to persecution and how revolts of the oppressed can let themselves be transformed and captured by persecutory politics. The analyses presented thus shed light on conspiracy theory and the terror apparatuses of our time.Table of ContentsIntroduction: A Forgotten Massacre | 1 1. “All Women Are Witches” | 27 2. A Death Mark | 75 3. Confessing the Truth | 88 4. The Capital Enemy | 106 5. The World Upside Down: Contribution to a Phenomenology of Multitudes | 144 6. Behind the Devil’s Mask | 164 7. Worse Than Death | 189 8. A Stranger among Us | 217 Conclusion: “The Truth Will Set You Free” | 245 Afterword, by Carlo Ginzburg | 251 A Response to Carlo Ginzburg | 255 Continuing Our Dialogue | 259 In Memoriam: Index of Witch Hunt Victims | 261 Yizkor | 263 Notes | 265

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Book SynopsisSøren Kirkegaard and Maurice Blondel are positioned together in a dialogue regarding the vision of the supernatural. Maurice Ashley Agbaw-Ebai draws from this a sharper image of the preeminent place religious experience possesses in human life and thought. Kirkegaard's lament of Christian lack of fervor and Blondel's concern that religion and philosophy no longer interact are both examined and Agbaw-Ebai concludes that they both indicate the same outcome: a "dominant leveling of society" that robs religion of its particularity. This devastates the individual because he is no longer challenged to seek a relationship with God and expose himself to the supernatural. The boundlessness of man must be acknowledged or else his actions will never be understood, and religious experience and philosophy must coexist with mutual reference or self-knowledge will never amount to the discovery of supernatural destiny. And this, asserts Agbaw-Ebai, is the shared urgency of both Kirkegaard and Blondel. Like these philosophers who have preceded him, Agbaw-Ebai exhorts us to never allow the sense of our relation to the supernatural as a settled matter. The philosophy of religion we have inherited does not protect us from having to confront our own subjectivity with autonomy: to be God without God and against God, or to be God with and through God.Trade ReviewPlato wrote that truth is best seen in dialog, when two minds meet and sparks of truth flame out as from the contact between flint and steel. This is especially true when there are both strong agreements and strong differences between those two minds. This scholarly comparison of Kierkegaard and Blondel fits that model well. The differences are at first stark: Kierkegaard was strongly Protestant, Blondel was strongly Catholic; Kierkegaard focused on choice, Blondel on action; Kierkegaard is usually classified as an "existentialist," Blondel as a "personalist" or a "phenomenologist." What holds them together at their center? Not that both were philosophers, or that both were Christians, or that both happened to be both philosophers and Christians, but that both were Christian philosophers, whose center was Christ, and therefore both God and man, His image. Fr. Maurice helps us to see how these two very different personal temperaments and philosophical methods meet and see a similar light, not despite their divergence but in and because of it. I found this work surprising and enlightening, and I found Fr. Maurice to be a reliable, sympathetic, and trustable guide through both of these challenging thinkers. To call a philosopher "challenging" is often a negative euphemism for "difficult to comprehend." But in this case it is not negative but positive. Like Jesus and Socrates, both Kierkegaard and Blondel "challenge" us to a duel--a duel not with them but with some of our easiest and laziest assumptions about the intrinsic dynamism and restlessness of our very selves. This book should come with gentle warning labels to those who dislike that kind of challenge. — Peter Kreeft, Professor of Philosophy, Boston College

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Book SynopsisFirst published in 1843 under the pseudonym “Johannes de silentio” (John of Silence), Soren Kierkegaard’s richly resonant Fear and Trembling has for generations stood as a pivotal text in the history of moral philosophy, inspiring such artistic and philosophical luminaries as Edvard Munch, W.H. Auden, Walter Benjamin and existentialist Jean-Paul Sartre. Retelling the biblical story of the binding of Isaac, Kierkegaard expounds on the ordeal of Abraham, who was commanded to sacrifice his son in an exceptional test of faith. Disgusted at the self-certainty of his own age, Kierkegaard investigates the paradox underlying Abraham’s decision to allow his duty to God to take precedence over his duties to his family. Now, in a new era of immense uncertainty and dislocation, renowned Kierkegaard scholar Bruce H. Kirmmse, in his accessible translation and engaging introduction, eloquently brings this classic work to a new generation of readers, demonstrating Kierkegaard’s enduring power to illuminate the terrible wonder of faith.

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Book SynopsisTeachers not only serve as caretakers for the students in their classroom but also serve as stewards for society's next generation. In this way, teachers are charged with responsibility for the present and the future of their world. Shouldering this responsibility is no less than an existential dilemma that requires not only professional solutions but also personal responsibility rooted in subjective authenticity. In the edited volume, authors will explore how the philosophy of Existentialism can help teachers, teacher educators, educational researchers, and policymakers better understand the existential responsibility that teachers shoulder.The core concepts of Existential philosophy explored in this edited volume imply that a teacher's lived experience cannot be defined solely by professional knowledge or dictates. Teachers have the capacity to create subjective meaning through their own agency, and there is no guarantee that those subjective meanings will accord with professional dictates. Furthermore, there is no guarantee that professional dictates are more valid than the existential realities of individual teachers. The philosophy of Existentialism encourages individuals to reflect on the existential realities of isolation, freedom, meaninglessness, and death in an effort to propel individuals towards more authentic ways of engaging in the world. The chapters of this edited volume advance the argument that being and becoming a teacher must be understood – at least in part – from the subjective perspective of the individual and that teachers are responsible for authoring the meaning of their lives and of their work.Trade ReviewAt a time when the purpose of education is increasingly conceived in terms of attaining skills necessary for the job market, and teaching and learning are assessed in terms of objective outcomes, this collection of fresh essays on the existential dimension of education as an institution offers an indispensable corrective. In wide-ranging reflections on the professional and inter-personal aspects of education, the authors show how existentialism's emphasis on subjectivity, authenticity, and lived experience can enrich our thinking about teaching and learning and improve our practices in the classroom as it exists now. Any educator seriously interested in his or her profession will find timely insights in this thoughtfully conceived volume."" — Steven Crowell, Rice University""Historically, education and educational science have been torn between, on the one hand, ideas stressing technical rationality, efficiency, and evidence-based approaches and, on the other hand, ideas highlighting the need for deeper understandings and imaginative orientations. In the light of these trends, the book Problematizing the Profession of Teaching from an Existential Perspective is a fresh contribution that offers new insights to the field of teacher professionalism and teacher development. I recommend this book to everyone who is interested in gaining a deeper understanding of what it means to be and become a teacher."" — Silvia Edling, University of GävleTable of Contents Preface— Considering Teaching and Teacher Development from an Existential Perspective: An Introduction - Aaron S. Zimmerman SECTION I: EXISTENTIALISM AND CURRICULUM AND INSTRUCTION Possibility and Rebellion in Sartre and Camus: Existential Possibilities for Education - James M. Magrini and Elias Schwieler Learning Objectives Reconsidered in Light of Existential-Phenomenology and Mindfulness - Glen L. Sherman A Precious Darkness: Utilizing Existential Loneliness to Achieve Culturally Relative Self-Actualization in the Classroom - Christopher Kazanjian and Sandra Kazanjian SECTION II: EXISTENTIALISM AND ASSESSMENT Under Observation: Student Anxiety and the Phenomenology of Remote Testing Environments - Tyler Loveless Assessments of Ambiguity - Steven J. Fleet SECTION III: EXISTENTIALISM AND TEACHER DEVELOPMENT Kierkegaard and the Power of Existential Doubt in Teaching: Transformation of Self and Profession - Dan Riordan, Paul Michalec, and Kate Newburgh Rational Communication in University Education: A Jaspersian Theory - Daniel Adsett Foundations of Education: Absurdity and Ambiguity - Stephanie Schneider SECTION IV: THE TEACHING OF EXISTENTIALISM Agency Precedes Essence: Existentialism, Ecology, and the New Materialisms - Daniel O'Dea Bradley Teaching Is … Other People: Existential Reflections on Coteaching Phenomenology With Undergraduate Students - Lauren Manton, Brigid Flaherty, Cecelia Little, and Peter Costello About the Authors

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Book SynopsisTeachers not only serve as caretakers for the students in their classroom but also serve as stewards for society's next generation. In this way, teachers are charged with responsibility for the present and the future of their world. Shouldering this responsibility is no less than an existential dilemma that requires not only professional solutions but also personal responsibility rooted in subjective authenticity. In the edited volume, authors will explore how the philosophy of Existentialism can help teachers, teacher educators, educational researchers, and policymakers better understand the existential responsibility that teachers shoulder.The core concepts of Existential philosophy explored in this edited volume imply that a teacher's lived experience cannot be defined solely by professional knowledge or dictates. Teachers have the capacity to create subjective meaning through their own agency, and there is no guarantee that those subjective meanings will accord with professional dictates. Furthermore, there is no guarantee that professional dictates are more valid than the existential realities of individual teachers. The philosophy of Existentialism encourages individuals to reflect on the existential realities of isolation, freedom, meaninglessness, and death in an effort to propel individuals towards more authentic ways of engaging in the world. The chapters of this edited volume advance the argument that being and becoming a teacher must be understood – at least in part – from the subjective perspective of the individual and that teachers are responsible for authoring the meaning of their lives and of their work.Trade ReviewAt a time when the purpose of education is increasingly conceived in terms of attaining skills necessary for the job market, and teaching and learning are assessed in terms of objective outcomes, this collection of fresh essays on the existential dimension of education as an institution offers an indispensable corrective. In wide-ranging reflections on the professional and inter-personal aspects of education, the authors show how existentialism's emphasis on subjectivity, authenticity, and lived experience can enrich our thinking about teaching and learning and improve our practices in the classroom as it exists now. Any educator seriously interested in his or her profession will find timely insights in this thoughtfully conceived volume."" — Steven Crowell, Rice University""Historically, education and educational science have been torn between, on the one hand, ideas stressing technical rationality, efficiency, and evidence-based approaches and, on the other hand, ideas highlighting the need for deeper understandings and imaginative orientations. In the light of these trends, the book Problematizing the Profession of Teaching from an Existential Perspective is a fresh contribution that offers new insights to the field of teacher professionalism and teacher development. I recommend this book to everyone who is interested in gaining a deeper understanding of what it means to be and become a teacher."" — Silvia Edling, University of GävleTable of Contents Preface— Considering Teaching and Teacher Development from an Existential Perspective: An Introduction - Aaron S. Zimmerman SECTION I: EXISTENTIALISM AND CURRICULUM AND INSTRUCTION Possibility and Rebellion in Sartre and Camus: Existential Possibilities for Education - James M. Magrini and Elias Schwieler Learning Objectives Reconsidered in Light of Existential-Phenomenology and Mindfulness - Glen L. Sherman A Precious Darkness: Utilizing Existential Loneliness to Achieve Culturally Relative Self-Actualization in the Classroom - Christopher Kazanjian and Sandra Kazanjian SECTION II: EXISTENTIALISM AND ASSESSMENT Under Observation: Student Anxiety and the Phenomenology of Remote Testing Environments - Tyler Loveless Assessments of Ambiguity - Steven J. Fleet SECTION III: EXISTENTIALISM AND TEACHER DEVELOPMENT Kierkegaard and the Power of Existential Doubt in Teaching: Transformation of Self and Profession - Dan Riordan, Paul Michalec, and Kate Newburgh Rational Communication in University Education: A Jaspersian Theory - Daniel Adsett Foundations of Education: Absurdity and Ambiguity - Stephanie Schneider SECTION IV: THE TEACHING OF EXISTENTIALISM Agency Precedes Essence: Existentialism, Ecology, and the New Materialisms - Daniel O'Dea Bradley Teaching Is … Other People: Existential Reflections on Coteaching Phenomenology With Undergraduate Students - Lauren Manton, Brigid Flaherty, Cecelia Little, and Peter Costello About the Authors

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Book SynopsisHegel is most often mentioned – and not without good reason – as one of the paradigmatic exponents of Eurocentrism and racism in Western philosophy. But his thought also played a crucial and formative role in the work of one of the iconic thinkers of the ‘decolonial turn’, Frantz Fanon. This would be inexplicable if it were not for the much-quoted ‘lord-bondsman’ dialectic – frequently referred to as the ‘master-slave dialectic’ – described in Hegel's Phenomenology of Spirit. Fanon takes up this dialectic negatively in contexts of violence-riven (post-)slavery and colonialism; yet in works such as Black Skin, White Masks and The Wretched of the Earth he upholds a Hegelian-inspired vision of freedom.The essays in this collection offer close readings of Hegel’s text, and of responses to it in the work of twentieth-century philosophers, that highlight the entangled history of the translations, transpositions and transformations of Hegel in the work of Fanon, and more generally in colonial, postcolonial and decolonial contexts.Table of ContentsPreface - Hegel/Fanon: Transpositions in Translations – Ulrike Kistner and Philippe Van HauteIntroduction - Fanon’s French Hegel – Robert Bernasconi Chapter 1 Dialectics in Dispute, with Aristotle as Witness – Ato Sekyi-Otu Chapter 2 Through Alexandre Kojève’s Lens: Violence and the Dialectic of Lordship and Bondage in Fanon’s Black Skin, White Masks – Philippe Van Haute Chapter 3 Reading Hegel’s Gestalten: Beyond Coloniality – Ulrike Kistner Chapter 4 Hegel’s Lord-Bondsman Dialectic and the African: A Critical Appraisal of Achille Mbembe’s Colonial Subjects – Josias Tembo Chapter 5 Struggle and Violence: Entering the Dialectic with Frantz Fanon and Simone de Beauvoir – Beata StawarskaChapter 6 Shards of Hegel: Jean-Paul Sartre’s and Homi K. Bhabha’s Readings of The Wretched of the Earth – Reingard NethersoleContributorsIndex

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Book SynopsisWhat is philosophy? Is philosophy an academic discipline that produces arguments and theories, or is philosophy also about understanding the world through stories, metaphors, analogies, ambience, and even through feelings? Alphonso Lingis approaches philosophy the way a travel writer approaches a strange new land, with his eyes open and with a conscious desire for experience. Using the genealogical approach of Nietzsche and Foucault, his work continues the phenomenological tradition. Alexander E. Hooke's Alphonso Lingis and Existential Genealogy is the first book-length study of Lingis' philosophical works.

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Book Synopsis[Husserl] better than anybody, compelled us to realize the painful dilemma of knowledge: either consistent empiricism, with its relativistic, skeptical results (a standpoint which many regard discouraging, inadmissible, and in fact ruinous for culture) or transcendental dogmatism, which cannot really justify itself and remains in the end an arbitrary decision. I have to admit that although ultimate certitude is a goal that cannot be attained within the rationalist framework, our culture would be poor and miserable without people who keep trying to reach this goal, and it hardly could survive when left entirely in the hands of the skeptics. - From the author's conclusion.Trade Review'Kolakowski's Husserl and the Search for Certitude consists of his three Cassirer Lectures, delivered at Yale in 1974. In broad, general terms, he places Husserl in the tradition of philosophers, from Descartes to the Logical positivists, who were engaged in the attempt to discover some knowledge which was certain and indubitable. His final view is that such a quest must fail. But he also argues that unless it is undertaken, the tension and disharmonies which exist between the claims of the skeptics and relativists on the one hand, and those who believe in the possibility of absolute certainty on the other, must come to an end. And since he believes that this tension is to a large extent the source of all culture and intellectual life, we should be disastrously impoverished if the search were finally given up. . . . [Kolakowski's] purpose is to show the ways in which Husserl pursued, and inevitably failed to reach, his goal, and to justify, at least in part, the claim he made for his philosophy, that is was the defense of culture and civilization. The lectures are elegant, persuasively clear and delightful.' - Mary Warnock, Times Literary SupplementTable of ContentsFirst lecture: The end -- Second lecture: The means -- Third lecture: The achievements.

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Book SynopsisCan there be universal moral principles in a culturally and religiously diverse world? Are such principles provided by a theory of natural law? Jacques response to both questions is 'yes.' These essays, selected from the writings of one of the most influential philosophers of the past hundred years, provide a clear statement of Maritain's theory of natural law and natural rights. Maritain's ethics and political philosophy occupies a middle ground between the extremes of individualism and collectivism. Written during a period when cultural diversity and pluralism were beginning to have an impact on ethics and politics, these essays provide a defense of natural law and natural right that continues to be timely. The first essay introduces Maritain's theory of connatural knowledge - knowledge by inclination - that lies at the basis of his distinctive views on moral philosophy, aesthetics, and mystical belief. The secondgives Maritain's principal metaphysical arguments for natural law as well as his account of how that law can be naturally known and universally held. The third explains the roots of the natural law and shows how it provides a rational foundation for other kinds of law and for human rights. In the fourth essay, reflecting his personalism and integral humanism, Maritain indicates how he extends his understanding of human rights to include the rights of the civic and of the social or working person.Trade Review"Morality is problematic - in theory as well as in practice. Perhaps because morality is inescapable, however, philosophers and others now write and talk a great deal about its nature and source. These six publications bear witness to the extent of current interest and to the range of contemporary perspectives. Most are short and are either intended for a non-academic readership or are written in styles largely intelligible to such. Natural Law by the late Jacques Maritain, and Philippa Foot's Natural Goodness, are linked by being in the tradition of Aristotle and Aquinas. As the most philosophical of the books, these are likely to be found the most difficult. Maritain, who died in 1973, was a convert to Catholicism (this book collects material mostly from the early 1950s). Foot is an admirer of Aquinas and acknowledges a great intellectual debt to her former colleague Elizabeth Anscombe, a Catholic; but her own attitude to Christianity is ambiguous.This is Foot's long-awaited first book, published in her eightieth year. The core idea animating these two slim volumes is that an agent's good consists in the realisation of one's proper nature. This does not mean that one should do just 'what comes naturally', but that one should do what pertains to one's nature as a member of a species with certain powers, most importantly that of reason. In short, one should act according to rational animal nature. To ground morality in this way presupposes that we all share in a common human nature, and can extract duties from it. This is anathema to those who insist that values have nothing to do with facts; and it is likely to seem pre-Darwinian in suggesting that human nature has a specific purpose beyond mere adaptation. Foot effectively reasserts the Aristotelian view that each species has a rationally discernible fulfilment, whether it has arisen by accident or artifice. From this defence of natural value in general, she moves to the special case of human action and its relation to the end of human happiness. Such a notion as happiness, she confesses, is 'deeply problematic' because of the diversity of views about what constitutes human happiness; and because it is easy to slip into a utilitarian way of thinking in which the end justifies the means, even to the extent of permitting harm to be inflicted. Foot's response is to insist that the focus of moral evaluation is not states of affairs or outcomes but persons and their actions. How, though, may we know what befits human flourishing? Foot writes of natural goodness largely from the standpoint of actions. In one of his essays, 'On Knowledge through Connaturality', Maritain introduces a different (and now largely neglected) perspective: because virtue is embodied in the person, 'a virtuous man may possibly be utterly ignorant in moral philosophy, and know as well - probably better - everything about virtues. . . '. Maritain argues that similar knowledge is involved in aesthetic and mystical experience. William Sweet is to be congratulated for editing this collection, which also relates natural goodness to the issues of justice and rights, and for providing a helpful introduction. Gordon Graham's Evil and Christian Ethics and Terence Penelhum's Christian Ethics and Human Nature are avowedly religious in orientation. Human nature features again in both books. Both authors are Ang-lican and invoke Christian understandings while writing as professional philosophers. Penelhum keeps furthest from moral the-ology while Graham develops an argument designed to show that our experience of good and evil is best made sense of by Christianity. Graham is a lively writer, unhesitant in expressing challenging opinions: 'if Christianity is to have anything distinctive to say about morality. . . it must do so by connecting morality with Jesus as an agent of cosmic history rather than a teacher of precepts.' In other words, Jesus is not merely another 'moral teacher' but the Incarnation of God in human history, affording us a fuller understanding of our shared human nature. Simon Blackburn and Richard Ryder, however, believe that religious ethics is undermined by the falsity of its foundational premise, namely the existence of God, and that morality must now be pursued on a secular basis. In Painism, Ryder seeks to show that you can have morality without God. Blackburn, by contrast, in Being Good, attends enthusiastically to exposing the repugnance of biblical ethics, as he sees it, and to demonstrating that appeals to divine commands are worse than irrelevant. Following Plato, he argues that moral justification for an action can never in itself be provided by appeal to its being the will of God. Both Being Good and Painism are directed towards the general reader, and each is written from and addressed to post-religious sensibilities. Both favour an account of ethics as residing in sentiment, most particularly in compassion. Reason can determine appropriate evidence and maintain ethical consistency, but ultimately what we ought to do results from feelings we have (by nature) for ourselves and others. Both authors give attention to securing what Blackburn terms 'Freedom from the bad'; but whereas for him this is only a part of morality, 'too grey and neutral to excite our ambition and admiration', for Ryder it is the very essence of ethics: 'Pain (i.e. suffering) is the only evil' and the only moral objective 'is to reduce the pain of others'. Ryder would have us adopt 'painism' as the name of the true morality. Unfortunately he supports his proposal with some dubious arguments, such as that one cannot weigh relative amounts of pain between groups and individuals because 'each individual is the boundary of its own consciousness'. Certainly one cannot pool pains in some sea of collective agony, without discrimination or quantification. But that does not show that comparative assessments cannot be made. After all, 20 single pound coins put into a scale tip the balance against a single pound coin on the other side even though each coin is 'the boundary of its own weight'. Likewise, since frustration is a form of pain as Ryder understands this, we can construct cases in which it will be justified to inflict pain on one person in order to relieve the frustrations of another. Painism all too easily slides back to utilitarianism. It is hard to assess the state of popular sentiment concerning morality, though relativism seems to be the common currency: morality is then regarded as just a matter of variable convention, with 'live and let live' being the dominant maxim. 'Live and let live', however, tends to be offered as an absolute principle leading many philosophers to regard this kind of relativism as vulgar and self-refuting. I doubt that they can easily absolve themselves from any responsibility. After all, these ideas are common among those in positions where opinions are called for and attended to, and their main sources are popular academic presentations of moral subjectivism. What emerges from this survey is that ethical theory still needs to be practised; that any adequate theory must relate good and evil to human nature; and that utilitarianism has still not gone away. Morality remains problematic." John Haldane The Tablet 28th July 2001Table of ContentsNotes, Index

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Book SynopsisAlthough Camus was called the "conscience of his age", no writer has continued to be both more vilified and exalted in the West. His writings are not only a devastating critique of Western philosophy, but Camus' cultural horizons are infused with heartfelt insights of Eastern wisdom. Western culture is vulnerable to dilemmas of existence because it seeks to make abstract certain absolutes: The West has failed to come to grips with our finite existential condition. Indian thought distinguishes social, political, scientific and philosophical views of Reality from Reality itself. And this distinction evokes a hope, humility and spirituality that promotes a courage to live with truths not faced by the West. This book is a gateway to investigating whether Camus' ideal of living without conceptual absolutes is an attainable goal. Intriguingly, his writings touch upon a freedom from the anxiety of living that raise a spectre of Eastern philosophical horizons. Camus' insights in terms of the East are present in his fictional illustrations of alienated twentieth-century outsiders (The Stranger); the pursuit of truths that are not immutable and absolute (The Myth of Sisyphus); plays that highlight the absurdity of irrational views of Reality (Caligula); culminating in The Rebel, which warned of illusory dogmas of absolutist philosophies.Trade Review"A fine explanation of the various meanings of Camus' concept of the absurd. A useful introduction to Camus' thought." -- Choice.Table of ContentsIntroduction: Experience of the Absurd; Logic that Reassures; The Absurdity of Existence; From Existential to Logical Absurdity; An Absurdity of Excessive Logic; Living Without an Excess of Logic; Disquietude that Cannot be Distilled; Maintaining a Tension of Existence; Existential Conflict; Conflict and Metaphysical Why; A Metaphysical Answer; Answers and Nostalgia for the Absolute; Camus' Own Revolt Against Absurdity; Absurdity in the Absence of Conflict?; Conflict and the Search for Meaning; The Meaning of Nothingness; Politeness and Politics; Politeness: The First Degree of Justice; Loving Abstract Humanity; A Contagion of Group Think; Self-Refuting Political Thought; Utopias Which Destroy Themselves; The Longing to be Free From Pain; A Politicised Existentialism; Flirtation and Revulsion; Intoxicating Paradoxes at a Cafe; From Paradox to Moral Anarchy; Ensuing Orthodoxies of Modernism; An Aftermath of Postmodernism; Rise of the Bourgeois Bohemians; A Mean Between Extremes; An Extremism of Success; Sacrifice to the Ever-Pressing They'; Bourgeois Anxiety and Existential Angst; Experience Defined Rationally; Contrast to an Eastern Position; Nostalgia for the Absolute; Quest for an Absolutist Epistemology; From Epistemology to Political Ideology; Rationalism Par Excellence; Independence of the World for Intelligibility; A Search for Intelligibility Ends in Paradox; A Paradox of the One over Many; From the Many to a Critique of Pure Reason; Reason and Absolutism in the Final Analysis; Need Reality Conform to Reason?; Psychological and Logical Thirst for Reality; Reality and Verbal Limitations; Limitations in terms of the Madhyamika; The Madhyamika and Misunderstanding; Misunderstanding an Eastern Existentialism; From the Existential to the Logical; Logical Consequences; Beyond the Conceptual and Linguistic; Index.

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Book SynopsisAlthough Camus was called the "conscience of his age", no writer has continued to be both more vilified and exalted in the West. His writings are not only a devastating critique of Western philosophy, but Camus' cultural horizons are infused with heartfelt insights of Eastern wisdom. Western culture is vulnerable to dilemmas of existence because it seeks to make abstract certain absolutes: The West has failed to come to grips with our finite existential condition. Indian thought distinguishes social, political, scientific and philosophical views of Reality from Reality itself. And this distinction evokes a hope, humility and spirituality that promotes a courage to live with truths not faced by the West. This book is a gateway to investigating whether Camus' ideal of living without conceptual absolutes is an attainable goal. Intriguingly, his writings touch upon a freedom from the anxiety of living that raise a spectre of Eastern philosophical horizons. Camus' insights in terms of the East are present in his fictional illustrations of alienated twentieth-century outsiders (The Stranger); the pursuit of truths that are not immutable and absolute (The Myth of Sisyphus); plays that highlight the absurdity of irrational views of Reality (Caligula); culminating in The Rebel, which warned of illusory dogmas of absolutist philosophies.Trade Review"A fine explanation of the various meanings of Camus' concept of the absurd. A useful introduction to Camus' thought." -- Choice.Table of ContentsIntroduction: Experience of the Absurd; Logic that Reassures; The Absurdity of Existence; From Existential to Logical Absurdity; An Absurdity of Excessive Logic; Living Without an Excess of Logic; Disquietude that Cannot be Distilled; Maintaining a Tension of Existence; Existential Conflict; Conflict and Metaphysical Why; A Metaphysical Answer; Answers and Nostalgia for the Absolute; Camus' Own Revolt Against Absurdity; Absurdity in the Absence of Conflict?; Conflict and the Search for Meaning; The Meaning of Nothingness; Politeness and Politics; Politeness: The First Degree of Justice; Loving Abstract Humanity; A Contagion of Group Think; Self-Refuting Political Thought; Utopias Which Destroy Themselves; The Longing to be Free From Pain; A Politicised Existentialism; Flirtation and Revulsion; Intoxicating Paradoxes at a Cafe; From Paradox to Moral Anarchy; Ensuing Orthodoxies of Modernism; An Aftermath of Postmodernism; Rise of the Bourgeois Bohemians; A Mean Between Extremes; An Extremism of Success; Sacrifice to the Ever-Pressing They'; Bourgeois Anxiety and Existential Angst; Experience Defined Rationally; Contrast to an Eastern Position; Nostalgia for the Absolute; Quest for an Absolutist Epistemology; From Epistemology to Political Ideology; Rationalism Par Excellence; Independence of the World for Intelligibility; A Search for Intelligibility Ends in Paradox; A Paradox of the One over Many; From the Many to a Critique of Pure Reason; Reason and Absolutism in the Final Analysis; Need Reality Conform to Reason?; Psychological and Logical Thirst for Reality; Reality and Verbal Limitations; Limitations in terms of the Madhyamika; The Madhyamika and Misunderstanding; Misunderstanding an Eastern Existentialism; From the Existential to the Logical; Logical Consequences; Beyond the Conceptual and Linguistic; Index.

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Book SynopsisDie ersten drei Bände der vorliegenden,vier Teilbände umfassenden Edition bieten eine umfangreiche Präsentation von Husserls deskriptiver Erforschung der intentionalen Strukturen des Bewusstseins in den drei Hauptklassen von intentionalen Akten, den Verstandes-, Gemüts- und Willensakten. Der größte Teil der wiedergegebenen Manuskripte entstand in den Jahren zwischen 1908 und 1915. Im Jahr 1925 hat Husserls Assistent Ludwig Landgrebe auf der Grundlage vieler der hier edierten Texte ein umfangreiches Typoskript mit dem Titel „Studien zur Struktur des Bewusstseins“ angefertigt. Husserls fragmentarischer Entwurf einer Einleitung zu diesem Typoskript wird im ersten Band der Edition wiedergegeben.Der erste Teilband enthält Manuskripte, die der deskriptiven Analyse verschiedener Weisen der Objektivation in unterschiedlichen Aktformen und Aktvollzügen des Vorstellens und Denkens wie dem thematischen Meinen, dem Aufmerken und Zuwenden, dem Explizieren und Urteilen sowie dem Stellungnehmen gewidmet sind. Husserls besonderes Interesse gilt dabei der Beziehung zwischen Rezeptivität und Spontaneität.Dieser Band ist der erste Teilband des vier Teilbände umfassenden Sets Husserliana 43. Er enthält keinen Index (erhältlich als Teilband 4). This volume is the first part of the four-part set Husserliana 43. It does not contain the Index (available as the fourth volume of the set).Table of ContentsChapter 1. Zur Intentionalität der Objektivation im Urteilen, Meinen und Stellungnehmen.- Chapter 2. Zur Analyse der Explikativen und Prädikativen Synthesen und Ihrer Fundamente.- Chapter 3. Zur Analyse der Stellungnahmen in Ihren Modi und Fundierungen.- Chapter 4. Analysen zu den Vollzugsmodi der Aufmerksamkeit, zu Erkenntnisstreben und Erkenntniserwerb, zu Ausdruck und Verstehen und zu Vorgegebenheit und Affektion.- Chapter 5. Texte zu Landgrebes Typoskript der „Studien zur Struktur des Bewusstseins.

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Book SynopsisDie ersten drei Bände der vorliegenden, vier Teilbände umfassenden Edition bieten eine umfangreiche Präsentation von Husserls deskriptiver Erforschung der intentionalen Strukturen des Bewusstseins in den drei Hauptklassen von intentionalen Akten, den Verstandes-, Gemüts- und Willensakten. Der größte Teil der wiedergegebenen Manuskripte entstand in den Jahren zwischen 1908 und 1915. Im Jahr 1925 hat Husserls Assistent Ludwig Landgrebe auf der Grundlage vieler der hier edierten Texte ein umfangreiches Typoskript mit dem Titel „Studien zur Struktur des Bewusstseins“ angefertigt. Husserls fragmentarischer Entwurf einer Einleitung zu diesem Typoskript wird im ersten Band der Edition wiedergegeben.Der dritte Teilband dokumentiert Husserls deskriptive Forschung im Willensgebiet, seine Analysen der Willens- und Handlungsformen, eingeschlossen die Willenspassivität in Form der Neigungen, Triebe, Tendenzen und Strebungen. Das Wollen als Ingangsetzen der Handlung, das fiat, wird vom die Handlung ausführenden Wollen, dem Handlungswillen, unterschieden. Verschiedene Formen der Handlung werden analysiert. Passive und aktive Willensmodi und ihre Beziehung werden untersucht.Dieser Band ist der dritte Teilband des vier Teilbände umfassenden Sets Husserliana 43. Er enthält keine Einleitung (erhältlich als Teil des Teilbandes 1) und keinen Index (erhältlich als Teilband 4). This volume is the third part of the four-part set Husserliana 43. It does not contain the Introduction (available as part of the first volume of the set) nor Index (available as the fourth volume of the set).Table of ContentsChapter 1. Die Handlung als Willentlicher Vorgang.- Chapter 2. Das Wesen des schlichten Handelns.- Chapter 3. Unterschiede in der Willensmeinung.- Chapter 4. Willenskausation und Physische Kausation.- Chapter 5. Naturkausalität und Willenskausalität. Zur Analyse der Primären schöpferischen Handlung.- Chapter 6. Passivität und Spontaneität im Doxischen Gebiet und im Willensgebiet.- Chapter 7. Praktische Möglichkeiten und Praktischer Bereich. Die Modi willentlichen Geschehens.- Chapter 8. Das Bewusstsein des „Ich kann“ als Voraussetzung Jeder Willensthesis. Die Konstitution von Willenswegen und Tätigkeitsfeldern aus Unwillkürlichen Ichtätigkeiten.- Chapter 9. Die Entwicklung „Praktischer Apperzeptionen“ (des Willens). Doxische und Praktische Affektion.- Chapter 10. Zur Willensanalyse: Das Wirken des Ich als Inneres und äußeres Tun und Erzeugen. Die aus dem Vollzug von Stellungnahmen Erwachsenden Idealen Bestimmungen des Ich.- Chapter 11. Vorstellen, Denken und Handeln.- Chapterv 12. Das Allgemeine des Strebens und Seine Verschiedenen Richtungen.- Chapter 13. Zur Lehre von der Intentionalität im Hinblick auf die Genesis der Weltkonstitution. Der Strebenscharakter des Aktlebens.- Ergänzende Texte.

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Book SynopsisDie ersten drei Bände der vorliegenden,vier Teilbände umfassenden Edition bieten eine umfangreiche Präsentation von Husserls deskriptiver Erforschung der intentionalen Strukturen des Bewusstseins in den drei Hauptklassen von intentionalen Akten, den Verstandes-, Gemüts- und Willensakten. Der größte Teil der wiedergegebenen Manuskripte entstand in den Jahren zwischen 1908 und 1915. Im Jahr 1925 hat Husserls Assistent Ludwig Landgrebe auf der Grundlage vieler der hier edierten Texte ein umfangreiches Typoskript mit dem Titel „Studien zur Struktur des Bewusstseins“ angefertigt. Husserls fragmentarischer Entwurf einer Einleitung zu diesem Typoskript wird im ersten Band der Edition wiedergegeben.Der vierte Teilband enthält den textkritischen Apparat.Dieser Band ist der vierte Teilband des vier Teilbände umfassenden Sets Husserliana 43. Er enthält den kritischen Apparat und Index zu den Texten in den ersten drei Teilbänden dieses Sets. This volume is the fourth part of the four-part set Husserliana 43. It is the Critical Apparatus and the Index for the edited texts available in the first three volumes of the set.Table of ContentsChapter 1. Gesamtinhaltsverzeichnis (zu Husserliana XLIIII, 1-4).- Chapter 2. Einleitung der Hrsg.- Chapter 3. Textkritischer Anhang (zu Husserliana XLIII, 1-3).- Chapter 4. Zur Textgestaltung.- Chapter 5. Textkritische Anmerkungen.- Chapter 6. Nachweis der Originalseiten.- Chapter 7. Namenregister.

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Book SynopsisThis book purports to devise a pattern of the self that accounts for the role that change and identity play in self-shaping. It focuses on the process through which we discover, know and shape ourselves and wonder whether there is a core of our individuality and how we should account for it. The core is described along with its range of possible variations and its constraints. This volume provides arguments on how individual essence – far from being something monolithic – is inherently dynamic.The text delves into the link between change and identity in self-shaping, arguably the fundamental issue of personal individuality. Different theories and standpoints are addressed and scrutinized. Descriptive phenomenology will enter along with Max Scheler’s stance on axiology, as well as the keystones that account for self-shaping. This book appeals to students and researchers working on the implications of phenomenology for self identification and personal individuality.Table of ContentsIntroduction.- Chapter 1. The Fundamental Issue of Personal Individuality and its Significance.- Chapter 2. Theories on Personal Identity do not Solve the Fundamental Issue.- Chapter 3. Theories on Self-Imagination do not Solve the Fundamental Issue.- Chapter 4. What does my Self Consist in? A Multilayer Pattern of Personal Individuality.- Chapter 5. How the Multilayer Pattern Solves the Fundamental Issue. Self¬-Discovery and Readiness for Self-Reorchestration as Overriding Keys to Self-Shaping.- Chapter 6. Exemplariness as the Key to my Self-Possibilities.- Chapter 7. Exemplariness in Comparison with Other Modes of Influence.- Chapter 8. Availability to Self-Reorchestration: A Panoramic View on Life and the Role of the Imaginary in Self-Shaping.- Chapter 9. When Availability to Self-Reorchestration is not Enough.- Concluding Remarks. The Transcendence of Personal Individuality.- Bibliography.

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Book SynopsisGerman:Die vorliegende Studie untersucht die Phänomenologie der Sinnbildung bei Marc Richir. Sie ist die erste in deutscher Sprache vorgelegte Untersuchung zu Richirs Versuch einer Neugründung der Phänomenologie. Dieser Versuch besteht zum einen in der Thematisierung der Phänomenalität der Phänomene als solcher und der Ausarbeitung eines Schematismus der Phänomenalisierung; zum anderen aus der Erweiterung der phänomenologisch-eidetischen Sphäre um die Dimension des Symbolischen. Diese Umgestaltung der phänomenologischen Architektonik führt zu einer umfangreichen Neubewertung phänomenologischer Grundbegriffe: transzendentales Bewusstsein, Zeitkonstitution, phänomenologisches Wesen, phänomenologische Reduktion und Epoché u. v. a. Besonders in der mittleren Schaffensperiode entsteht daraus eine Phänomenologie der Sinnbildung, deren Ziel es ist, das genetische „Abenteuer“ des Sinns zu ergründen. Der Sinn ist gleichsam einer doppelten Gefahr ausgesetzt: einerseits sich in der Proteusartigkeit und Flüchtigkeit der aufkommenden Sinnregungen zu verlieren; andererseits sich im symbolischen Gestell der Stiftungen zu entfremden. Die These der vorliegenden Studie lautet, dass dieses doppelte Schweben der Sinnbildung in der Verschränkung verschiedener Zeitschematismen gründet. Das klassische immanente und prä-immanente Zeitbewusstsein verschränkt sich mit der Proto-Zeitigung und Proto-Räumlichung des Schematismus der Phänomenalisierung und den Zeitkategorien des Symbolischen. Die Integration dieser symbolischen Zeitkategorien – Überstürzung, Wiederholung und Nachträglichkeit als Zeitigungsweisen des Nicht-Erscheinens – in die Phänomenologie führt zu einer enormen Erweiterung der Dialog- und Anschlussfähigkeit derselben. Die vorliegende Untersuchung versucht zudem die theoretischen Kontexte, die diese Umgestaltung der phänomenologischen Architektonik motivieren, zu versammeln. Neben klassischen phänomenologischen Autoren wie Husserl, Heidegger und Merleau-Ponty spielen Denker wie Kant, Freud, Lacan und Derrida eine zentrale Rolle.English:This book examines the phenomenology of sense formation in Marc Richir. It is the first study presented in German on Richir's attempt to refound phenomenology. The thesis of the present study is that in Richir, the double suspension of sense formation is grounded in the entanglement of different temporal schemata. Classical immanent and pre-immanent time consciousness intertwine with the proto-temporalization and proto-spatialization of the schematism of phenomenalization and the time categories of the symbolic. The integration of these symbolic time categories - precipitation, repetition, and retroactivity as modes of temporalization of non-appearance - into phenomenology leads to an enormous expansion of the latter's capability for dialogue and connection. This volume also assembles the theoretical contexts that motivate this transformation. In addition to classical phenomenological authors such as Husserl, Heidegger, and Merleau-Ponty, thinkers such as Kant, Freud, Lacan, and Derrida play an equally central role. This text appeals to students and researchers in the field. Table of ContentsDanksagung Einleitung I. Das Problem des Symbolischen in der Phänomenologie der SinnbildungII. Aufbau und Gliederung der UntersuchungIII. Die Idee einer Erneuerung der PhänomenologieIII. 1. Die lebensweltliche Eidetik III. 2. Transzendentales Bewusstsein und ZeitlichkeitIII. 3. Stiftung und EidetikIII. 4. Das Phänomenologische als kritische Instanz des SymbolischenIV. Grundmotive der Phänomenologie RichirsIV. 1. Der transzendentale Schematismus der PhänomenalisierungIV. 2. Sprachphänomen und symbolische StiftungIV. 3. Die hyperbolisch-phänomenologische EpochéIV. 4. ‚Phantasia‘ und ArchitektonikIV. 5. Phänomenologische AnthropologieErster Teil: Die PhänomenalisierungV. Phänomenalisierung und TextV. 1. Richirs frühe Ansätze im Ausgang von DerridaV. 2. Text als BewegungVI. Phänomenalisierung und UrschriftVI. 1. LeitfadenVI. 2. Das Quasi-TranszendentaleVI. 3. GrammatologieVI. 4. UrschriftVI. 5. Zeitigung/Räumlichung der Schrift VI. 6. Dissemination und TextualismusVII. Phänomenalisierung als Doppelbewegung VII. 1. Formaler und transzendentaler Raum VII. 2. Topologie der logischen DenkerlebnisseVII. 3. Phänomenalisierung und Metaphysik: Ein- und Ausrollen des ‚Nichts‘VII. 4. Logologie und ‚innere‘ GeschichtlichkeitVIII. Sinnbildung VIII. 1. Sinn und BedeutungVIII. 2. Exteriorität, Identität und das Logisch-EidetischeVIII. 3. Die Idee und das Zu-Sagende VIII. 4. Die Idee als SpurVIII. 5. Identität und Instabilität des SinnsVIII. 6. Räumlichung des Sinns6.a. Räumlichung des Sprachphänomens6.b. Phänomenologische Zeichen als Zeichen des sich bildenden Sinns VIII. 7. Ursprüngliche Vielfalt der Welten 7.a. Horizonte und phänomenologisches Apeiron7.b. Pluralität der Welthorizonte 7.c. Die proto-ontologische Verstellung und ihre doppelte Gestalt im UnbewusstenVIII. 8. Die proto-ontologische DimensionVIII. 9. Wilde Wesen9.a. Der phänomenologische Status der wilden Wesen9.b. Fungierende Eidetik des Sprachlichen 9.c. Proto-SinnVIII. 10. Zum weiteren Fortgang der Untersuchung Zweiter Teil: Die verfehlte Begegnung von Phänomenologischem und SymbolischemIX. Einleitung: Struktur und symbolische StiftungIX. 1. Strukturales Objekt, strukturale Einstellung und ideologischer Strukturalismus IX. 2. Element und Prinzip der Struktur IX. 3. Vor-Strukturierung und das symbolische Gestell bei Richir IX. 4. Das Loch in der Struktur X. Nicht-Phänomenalität: Sprache und Leiblichkeit X. 1. Symbolische Stiftung, phänomenologische Anthropologie und KulturphilosophieX. 2. Natur und KulturX. 3. Leibsprache und In-der-Welt-Sein X. 4. Der absolute Abstand zwischen symbolischem und phänomenologischem FeldX. 5. Leibhafte Wiederholung XI. Nicht-Phänomenalität und der ‚andere Schauplatz‘XI. 1. Freud: Wiederholung und Wiederholungszwang XI. 2. Lacan: Das Reale und die Wiederholung, Tyche und AutomatonXII. Symbolische und proto-ontologische StrukturXII. 1. Psychoanalyse: Virtualität und Heterogenität XII. 2. Daseinsanalyse: Welt, Leib, Rhythmus XII. 3. Freud mit Merleau-Ponty: Existenzialien und Retrojektion XIII. Zeitlichkeit in der Psychoanalyse XIII. 1. Die Zeitigung im Spiegelstadium: Die ÜberstürzungXIII. 2. Die Zeit der Analyse: Wiedererinnerung und Geschichtlichkeit XIII. 3. Die logische Zeit und der logische Subjektbegriff XIII. 4. Das Prinzip der Nachträglichkeit – heterogene ZeitlichkeitXIII. 5. Das sequenzielle Schema der Nachträglichkeit XIV. Automatismus, Überdeterminierung und symbolisches GedächtnisXIV. 1. Die strukturale Interpretation der Überdeterminierung 1.a. Natürliches und symbolisches Gedächtnis 1.b. Das Reale und die Konjektur 1.c. Der Andere und die Kontingenz XIV. 2. Die Netze der Überdeterminierung XIV. 3. Das Cogito als Überschuss der Struktur 3.a. Die Epistemologie des psychoanalytischen Minimalismus3.b. Kontingenz und Retro-Konstitution XIV. 4. Das Hyperstrukturale XV. Die phänomenologische Interpretation des Wolfsmanns (Synthese der ersten beiden Teile) XV. 1. Freuds Fallstudie des „Wolfsmannes“ XV. 2. Urszene und Gruscha-Szene XV. 3. Symbolisches Netz: der phänomenologische Status des Signifikanten XV. 4. Phänomenologische Dimension der wilden Wesen XV. 5. Sprachphänomen und lalangue Dritter Teil: Die Begegnung von Phänomenologischem und Symbolischem XVI. Das phänomenologisch Erhabene XVI. 1. Das mathematisch Erhabene: Diakritik von phänomenologischer und symbolischer Freiheit XVI. 2. Das dynamisch Erhabene: Die Figur des symbolischen Stifters und die Wiederaufnahme der symbolischen Freiheit XVII. Die hyperbolisch-phänomenologische EpochéXVII. 1. Faktualität und Faktizität XVII. 2. Die hyperbolisch-phänomenologische Epoché XVII. 3. Die zwei Momente der hyperbolisch-phänomenologischen Epoché XVII. 4. Das ontologische Simulacrum und eine Faktizität ohne Jemeinigkeit XVII. 5. Äußerster Punkt der Hyperbel: Ungreifbarkeit und Bodenlosigkeit der PhänomenalisierungXVIII. Das kritische Potential der hyperbolisch-phänomenologischen EpochéXVIII. 1. Das phänomenologische Apriori und seine verborgene Symbolizität (statische Perspektive) 1.a. Das Apriori in der statischen Phänomenologie und seine Aporien1.b. Ontologisches Simulacrum und transzendentale Nachträglichkeit des Apriori XVIII. 2. Selbstheit und Apperzeption im Ausgang ursprünglicher Pluralität (genetische Perspektive)2.a. Transpossibilität, Entelechie der Selbstheit und die zweifache Stabilisierung2.b. Denken im Ausgang ursprünglicher Pluralität Schluss: Nicht-Standard-PhänomenologieLiteraturverzeichnis

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Book SynopsisThis text examines the many transformations in Husserl’s phenomenology that his discoveries of the nature of appearing lead to. It offers a comprehensive look at the Logical Investigations’ delimitation of the phenomenological field, and continues with Husserl’s account of our consciousness of time. This volume examines Husserl’s turn to transcendental idealism and the problems this raises for our recognition of other subjects. It details Husserl’s account of embodiment and takes largely from his manuscripts, both published and unpublished, dealing with his theory of instincts, his considerations of mortality and the teleological character of our existence. This book appeals to students and researchers and presents a genetic account of our selfhood, one that unifies Husserl’s different claims about who and what we are.Table of Contents- Introduction - Chapter 1. The Refutation of Pychologism - Chapter 2. Ontological Dualism : The Real and the Ideal - Chapter 3. Our Consciousness of Time - Chapter 4. The Phenomenological Reduction and the Transformation of Phenomenology - Chapter 5. Others - Chapter 6. Embodiment - Chapter 7. Morality and Beyond - Bibliography - Notes

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Book SynopsisIntroduction.- Part I General Linkage.- 1 Iso Kern: Husserl's Metaphysics as a Monadology founded in Phenomenology.- 2 James Mensch: Monadology and Intersubjectivity.- 3 Roberto Walton: The Monadological Heritage in Husserl and Whitehead.- 4Renato Cristin: Phenomenology and Monadology: Outlines for a Connection.- Part II Methodological Themes.- 1 Mark van Atten: Noetic Reflection 2 Dominique Pradelle: Monadology and Phenomenology: The Questions of Access to Oneself of the Finite Subject, the Eidetic Intuition of the Concrete Ego, and the Methodical Strata of the Constitution of Intersubjectivity 3 Claudia Serban: The Constant Universal Teleology in Husserl's Late Philosophy.- Part III Metaphysical and Ontological Problems- 1 Andrea Altobrando: Windows and Solitude: The Phenomeno-Monadological Constitution of a Common World and of Private Dimensions 2 Michael Shim: Husserl on the Windows of Monads 3 Sonja RinofnerKreidl: Loving Like Monads Do: Husserl's Late Reflections on Teleology of Reason and Perfectionism 4 Iulian Apostolescu: The Disquiet of Transcendental Life in the Best of All Possible Worlds: Leibniz and Husserl 5 Abbed Kanoor: Individuation: Husserl and Leibniz 6 Mohammad Shafiei: Ontological Status of Noemata: A Monadological Interpretation.- Part IV Brentanian Perspectives.- 1 Federico Boccaccini: Unity of Consciousness and Other Minds: The Concept of Monad From Brentano to Husserl 2 Riccardo Martinelli: Stumpf on Phenomenology and Modern Philosophy: Descartes, Spinoza, Leibniz 3 Susan Krantz Gabriel: The Influence of Leibniz's Theodicy on Brentano's Natural Theology 4 Guillaume Frechette: The Characteristica Universalis of the Mental.- 1 Michel Fichant: Dietrich Mahnke: A Phenomenological Interpretation of Leibniz' Philosophy 2 Francesco Neri: Phenomenological Interpretations of Leibniz's Monadology in the Late Thought of Husserl and Mahnke 3 Kimberly BaltzerJaray: Reinach's Ontology as a Response to Leibniz on Truth, Propositions, and States of Affairs 4. Inga Römer: Leibniz and the Problem of Metaphysics: Heidegger's Interpretations in 1928 and in 1955-56 5 William McKenna: The Disharmony of Monads with Windows: The Human Life-World (Aron Gurwitsch).

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Book SynopsisIm vierten Band der Ausgewählten Schriften von Claus Offe sind demokratietheoretische Aufsätze aus fünf Dekaden zusammengestellt, die sich mit dem Spannungsverhältnis zwischen den organisierten Konfliktgruppen kapitalistischer Gesellschaften und den Institutionen der liberalen Demokratie befassen. Dabei geht es um die strategischen Akteure und ihre Interessen und Identitäten, die auf der "Eingabeseite" demokratischer Politik deren Tagesordnung wie ihre Verhandlungs- und Entscheidungsergebnisse bestimmen. Ebenso geht es um das politische Beteiligungsverhalten von Bürgern und die Symptome einer prekären Legitimität, die sich trotz des vermeintlichen Universalismus von Gleichheit politischer Rechte und Mehrheitsprinzip unverkennbar abzeichnen. In einem abschließenden Teil des Bandes erörtert der Verfasser verzerrende Formen der Bildung und Messung des "Volkswillens" sowie Möglichkeiten, ihn durch deliberative Verfahren und Institutionen zu rationalisieren. Table of ContentsMachterwerb durch Verbände, Parteien, Identitäten.- Legitimationen.- Defekte.- Deliberation.

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Book SynopsisUnter Bezugnahme auf die Neue Phänomenologie von Hermann Schmitz und auf der Grundlage eigener Konzerterfahrungen geht die Autorin erstmals dem Zusammenhang von Leib und Konzentration nach. Sie zeigt, dass Konzentration nicht bloß eine gedankliche Selbstdisziplinierung ist, sondern primär das Gewahren der eigenen Gefühlswelt erfordert. Dabei gelingt ihr ein Brückenschlag zwischen Theorie und Praxis: zum einen leistet sie einen Beitrag zur Phänomenologie der Konzentration und zur Philosophie der Emotionen, zum anderen erschließt sie professionellen Musikern und Musikpädagogen eine leibphänomenologische Zugangsweise zur musikalischen Praxis. Table of ContentsEinleitung.- Unmittelbares Selbstbewusstsein nach Schmitz.- Vegetatives Betroffensein.- Leibliche Konsonanz und Dissonanz.- Musikalische Affektivität.- Kognitionen als leibliche Störfaktoren?.- Affektive Neutralität.- Kreative Passivität.- Verbindlichkeit und Hingabe.- Achtsamkeit.- Ergebnis.- Leibliche Kommunikation.- Körperwissen und Leibbeherrschung in der musikalischen Performanz.- Leib und Konzentration.

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Book Synopsis1 Introduction.- 2 Cognitive Phenomenology Debate.- 3 Introspection.- 4 Empirical Study.- 5 Discussion: Cognitive Phenomenology and First-Person Experience.- 6 Summary and Outlook.- 7 References.

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a huge range and FREE tracked UK delivery on ALL orders.

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a huge range and FREE tracked UK delivery on ALL orders.

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a huge range and FREE tracked UK delivery on ALL orders.

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a huge range and FREE tracked UK delivery on ALL orders.

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a huge range and FREE tracked UK delivery on ALL orders.

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