The Phenomenology of Pain is the first book-length investigation of its topic to appear in English. Groundbreaking, systematic, and illuminating, it opens a dialogue between phenomenology and the sciences to argue that science alone cannot clarify the nature of pain experience without incorporating a phenomenological approach.
Questioning the dominant view that Deleuze and Merleau-Ponty have little of substance in common, Judith Wambacq draws on unpublished primary sources and current scholarship in English and French to bring them into a compelling dialogue to reveal a shared concern with the transcendental conditions of thought.
These original essays focus on the introduction of phenomenology to the United States by the community of scholars who taught and studied at the New School for Social Research in New York City between 1954 and 1973. The collection powerfully traces the lineage and development of phenomenology in the North American context.
For more than two thousand years, philosophers and theologians have wrestled with the irreconcilable opposition between Greek rationality (Athens) and biblical revelation (Jerusalem).
Učník examines the existential conflict that formed the focus of Edmund Husserl’s final work: how to reconcile scientific rationality with the meaning of human existence. To investigate this conundrum, she places Husserl in dialogue with three of his most important successors: Martin Heidegger, Hannah Arendt, and Jan Patočka.
Phenomenology has played a decisive role in the emergence of the discourse of place, and the contribution of Merleau-Ponty to architectural theory and practice is well established. This collection of essays by 12 eminent scholars is the first devoted specifically to developing his contribution to our understanding of place and architecture.
This is the first investigation of the relation between time and memory in Maurice Merleau-Ponty’s thought as a whole and the first to explore in depth the significance of his concept of institution. It brings his views on the self and ontology into contemporary focus, arguing that the self is not a self-contained or self-determining identity.
Edmund Husserl, founder of the phenomenological movement, is usually read as an idealist in his metaphysics and an instrumentalist in his philosophy of science. In Nature’s Suit, Lee Hardy argues that both views represent a serious misreading of Husserl’s texts.Drawing
In The Tenets of Cognitive Existentialism, Dimitri Ginev draws on developments in hermeneutic phenomenology and other programs in hermeneutic philosophy to inform an interpretative approach to scientific practices. At stake is the question of whether it is possible to integrate forms of reflection upon the ontological difference in the cognitive structure of scientific research. A positive answer would have implied a proof that (pace Heidegger) “science is able to think.”
In Prophetic Politics, Philip J. Harold offers an original interpretation of the political dimension of Emmanuel Levinas’s thought. Harold argues that Levinas’s mature position in Otherwise Than Being breaks radically with the dialogical inclinations of his earlier Totality and Infinity and that transformation manifests itself most clearly in the peculiar nature of Levinas’s relationship to politics.Levinas’s
Edmund Husserl’s theory of intersubjectivity is widely rejected even among phenomenologists. This is a crucial issue, since it is intersubjectivity that guarantees objectivity in Husserl’s philosophy. As many of his critics have pointed out, if Husserl’s account of intersubjectivity is inadequate, then his systematic transcendental phenomenology is jeopardized. But, is the case really settled?