The world was first introduced to the expertise and originality of Japanese scholars in phenomenology in Analecta Husserliana Vol. IX (1979). The third generation of Japanese scholars, belonging to the newly-founded Merleau-Ponty Japanese Circle, are now presented. Following Merleau-Ponty's tendency, the studies collected here seem to make a fresh phenomenological start in relation to classical Husserlian phenomenology, turning deliberately towards the `concrete', `the wild world', `flesh', `embodiment', `natural signs', `primal nature'. The rule of intentionality, natural language is thereby devalued. The wealth of insights, the freshness of intuition and the seminal power of these fascinating enquiries well merit a close reading.

In this fresh translation of five lectures delivered in 1907 at the University of Goettingen, Edmund Husserl lays out the philosophical problem of knowledge, indicates the requirements for its solution, and for the first time introduces the phenomenological method of reduction. For those interested in the genesis and development of Husserl's phenomenology, this text affords a unique glimpse into the epistemological motivation of his work, his concept of intentionality, and the formation of central phenomenological concepts that will later go by the names of `transcendental consciousness', the `noema', and the like. As a teaching text, The Idea of Phenomenology is ideal: it is brief, it is unencumbered by the technical terminology of Husserl's later work, it bears a clear connection to the problem of knowledge as formulated in the Cartesian tradition, and it is accompanied by a translator's introduction that clearly spells out the structure, argument, and movement of the text.

While Kant is commonly regarded as one of the most austere philosophers of all time, this book provides quite a different perspective of the founder of transcendental philosophy. Kant is often thought of as being boring, methodical, and humorless. Yet the thirty jokes and anecdotes collected and illustrated here for the first time reveal a man and a thinker who was deeply interested in how humor and laughter shape how we think, feel, and communicate with fellow human beings. In addition to a foreword on Kant's theory of humor by Noel Carroll as well as Clewis's informative chapters, Kant's Humorous Writings contains new translations of Kant's jokes, quips, and anecdotes. Each of the thirty excerpts is illustrated and supplemented by historical commentaries which explain their significance.

Written by an experienced drummer and philosopher, "Groove" is a vivid and exciting study of one of music's most central and relatively unexplored aspects. Tiger C. Roholt explains why grooves, which are forged in music's rhythmic nuances, remain hidden to some listeners. He argues that grooves are not graspable through the intellect nor through mere listening; rather, grooves are disclosed through our "bodily "engagement with music. We grasp a groove bodily by moving with music's pulsations. By invoking the French philosopher Maurice Merleau-Ponty's notion of "motor intentionality," Roholt shows that the "feel" of a groove, and the understanding of it, are two sides of a coin: to "get" a groove just is to comprehend it bodily and to feel that embodied comprehension.

Why does knowledge of philosophy presuppose knowledge of reality? What are the characters in Deleuze's theatre and philosophy? How are his famous metaphysical distinctions secondary to the concept of philosophy as practice and politics? These questions are answered through careful analysis and application of Deleuzian principles.

Joseph 1. Kockelmans Pennsylvania State University In July of 1999, Prof. Dr. Thomas M. Seebohm turned 65 years old, and thus en tered mandatory retirement. His friends, colleagues, and former students thought that it would be fitting to celebrate the event of his retirement with a volume of essays in his honor, in order to render homage to a great human being, an outstanding and dedicated teacher, a highly regarded philosopher and scholar, but above all a dear friend and colleague. When the editors thought about a unifying theme for the anthology, they finally settled on the research interests of Professor Seebohm; in their view the vast do main of his competence and interests would leave all participants the freedom to select a topic of their own choice that would nonetheless lie within this large realm as well as within the area of their own research interests. Professor Seebohm's research interests encompass work in Phenomenology, Hermeneutics, German Idealism (Kant in particular), History of Philosophy, Phi losophy of the formal sciences (of Logic in particular), Philosophy of History, Methodology and Philosophy of the Human Sciences, (including Psychology and Sociology), History of 19th Century British Empiricism (Mill), American Pragma tism, Analytic Philosophy, Philosophy of Law and Practical Philosophy, the devel opment of the history of philosophy in Eastern Europe, especially in the Middle Ages, but also in the nineteenth century."

This book investigates Hegel's interpretation of the mystical philosophy of Jakob Boehme (1575-1624), considered in the context of the reception of Boehme in the 18th and 19th centuries, and of Hegel's own understanding of mysticism as a philosophical approach. The three sections of this book present: the historical background of Hegel's encounter with Boehme's writings; the development of two different conceptions of mysticism in Hegel's work; and finally Hegel's approach to Boehme's philosophy, discussing in detail the references to Boehme both in published writings and manuscripts. According to Hegel, Boehme is "the first German philosopher". The reason for placing Boehme at the very beginning of German philosophy is that Hegel considers him to be a profound thinker, despite his rudimentary education. Hegel's fascination with Boehme mainly concerns the mystic's understanding of the symbiotic relation between God and his opposite, the Devil: he considers this to be the true speculative core of Boehme's thought. By interpreting Boehme, Hegel intends to free the speculative content of his thought from the limitations of the inadequate, barbarous form in which the mystic expressed it, and also to liberate Boehme from the prejudices surrounding his writings, placing him firmly in the territory of philosophy and detaching him from the obscurity of esotericism. Combining historical reconstructions and philosophical argumentation, this book guides the reader through an important phase in German philosophy, and ultimately into an inquiry about the relationship between mysticism and philosophy itself.

1.1. Why the Ontology 0/ Time? The intention that directs this research consists in an attempt to provide a herme- neutic analysis ofthe drastic changes, which have occurred in 20th century philoso- phy, in identifying the new role ascribed to the subject of time and temporality within the scope ofontology. Afterthe fundamental works ofE. Husserl, M. Heid- egger. P. Rica:ur. and E. Levinas, it has been understood that the traditional issue (which could be traced back to Parmenides) between being and time, between the eternal and the transient (or historical), must once again be re-examined. Time it- self is recognized now as the deepest ground of ontological inquiry, which sets in motion the entire system offundamental philosophical concepts. This does not mean, of course, that our understanding of time did not change in the course of these fundamental transformations. In order to comprehend the new role oftime within "first philosophy," the concept o/time itselfis to be subjected to a careful investigation and interpretation. It is necessary to come back to Aristotle's quest ions in Physics IV: In what sense can we ascribe being to time itself. and what is the "nature" of time as (a) being'! In other words, to understand the role oftime within the scope of ontology means to develop simultaneously the ontology 0/ time. This is what the title ofthis work intends to designate. Moreover, my aim is to dem- onstrate that in a defmite sense the postmodern onto-Iogy is chrono-Iogy.

What does it mean for ethics to say, as Wittgenstein did, that philosophy "leaves everything as it is"? Though clearly absorbed with ethical questions throughout his life and work, Wittgenstein's remarks about the subject do not easily lend themselves to summation or theorizing. Although many moral philosophers cite the influence or inspiration of Wittgenstein, there is little agreement about precisely what it means to do ethics in the light of Wittgenstein. Ethics after Wittgenstein brings together an international cohort of leading scholars in the field to address this problem. The chapters advance a conception of philosophical ethics characterized by an attention to detail, meaning and importance which itself makes ethical demands on its practitioners. Working in conversation with literature and film, engaging deeply with anthropology and critical theory, and addressing contemporary problems from racialized sexual violence against women to the Islamic State, these contributors reclaim Wittgenstein's legacy as an indispensable resource for contemporary ethics.

This book presents a new introduction to Hume, guiding the student through the key concepts of Hume's work by examining the overall development of his ideas. David Hume is widely regarded as the greatest English thinker in the history of philosophy. His contributions to a huge range of philosophical debates are as important and influential now as they were in the eighteenth century. Covering all the key concepts of his work, "Starting with Hume" provides an accessible introduction to the ideas of this hugely significant thinker. Clearly structured according to Hume's central ideas, the book leads the reader through a thorough overview of the development of his thought, resulting in a more thorough understanding of the roots of his philosophical concerns. Offering comprehensive coverage of Hume's philosophical method, the book explores his contributions to philosophy of mind, causation, the foundation of ethics, natural virtues and philosophy or religion. Crucially the book introduces the major philosophical movements and thinkers whose work proved influential in the development of Hume's thought, including Nicolas Malebranche, Thomas Hobbes, and John Locke. This is the ideal introduction for anyone coming to the work of this hugely important thinker for the first time. "Continuum's Starting with..." series offers clear, concise and accessible introductions to the key thinkers in philosophy. The books explore and illuminate the roots of each philosopher's work and ideas, leading readers to a thorough understanding of the key influences and philosophical foundations from which his or her thought developed. Ideal for first-year students starting out in philosophy, the series will serve as the ideal companion to study of this fascinating subject.

Topophobia: A Phenomenology of Anxiety is a vivid second-person inquiry into how anxiety plays a formative part in the constitution of subjectivity. While anxiety has assumed a central role in the history of philosophy - and phenomenology in particular - until now there has been no sustained study of how it shapes our sense of self and being in the world. This book seeks to address that lacuna. Calling upon the author's own experience of being agoraphobic, it asks a series of critical questions: How is our experience of the world affected by our bodily experience of others? What role do moods play in shaping our experience of the world? How can we understand the role of conditions such as agoraphobia in relation to our normative understanding of the body and the environment? What is the relation between anxiety and home? The reader will gain an insight into the strange experience of being unable to cross a bridge, get on a bus, and enter a supermarket without tremendous anxiety. At the same time, they will discover aspects of their own bodily experience that are common to both agoraphobes and non-agoraphobes alike. Integrating phenomenological inquiry with current issues in the philosophy of mind, Trigg arrives at a renewed understanding of identity, which arranges self, other and world as a unified whole. Written with a sense of vividness often lacking in academic discourse, this is living philosophy.

The first study dedicated to the relationship between Alexander Pope and George Berkeley, this book undertakes a comparative reading of their work on the visual environment, economics and providence, challenging current ideas of the relationship between poetry and philosophy in early eighteenth-century Britain. It shows how Berkeley's idea that the phenomenal world is the language of God, learnt through custom and experience, can help to explain some of Pope's conservative sceptical arguments, and also his virtuoso poetic techniques.

Simone de Beauvoir's work has not often been associated with film studies, which appears paradoxical when it is recognized that she was the first feminist thinker to inaugurate the concept of the gendered 'othering' gaze. This book is an attempt to redress this balance and reopen the dialogue between Beauvoir's writings and film studies. The authors analyse a range of films, from directors including Claire Denis, Michael Haneke, Lucille Hadzihalilovic, Sam Mendes, and Sally Potter, by drawing from Beauvoir's key works such as The Second Sex (1949), The Ethics of Ambiguity (1947) and Old Age (1970).

A wide-ranging reading of Freud's work, this book focuses on Freud's scientifically discredited ideas about inherited memory in relation both to poststructuralist debates about mourning, and to certain uncanny figurative traits in his writing. "Freud's Memory" argues for an enriched understanding of the strangenesses in Freud rather than any denunciation of psychoanalysis as a bogus explanatory method.

In this book Peter Sedgwick puts forward a new case for viewing Nietzsche as an economic thinker, worthy to rank alongside Marx. Analysing Nietzsche's conception of economy, Sedgwick shows how it is taken by him to constitute the basic condition under which the 'human animal' developed. Economy, Nietzsche argues, endowed us with futurity: the ability to live with a view to long-term future possibilities rather than impulsively, as do other animals. Economy, in other words, is a defining aspect of human behaviour, underpinning the ways in which we estimate value, relate to others and attain self-understanding.

The concepts of alienation and its overcoming are central to Marx's thought. They underpin his critique of capitalism and his vision of future society. Marx's ideas are explained in rigorous and clear terms. They are situated in the context of the Hegelian ideas that inspired them and put into dialogue with contemporary debates.

Since the introduction of phenomenology to Japan in the 1910's, Japan has steadily become a major international site for both original and scholarly phenomenological work. Phenomenology in Japan presents several of Japan's leading phenomenologists, studied in both the Buddhist and Western thought, who bring to bear their unique backgrounds on our rich fields of experience. These contributions converge in novel ways on the problem of dualist', and draw on resources within the phenomenological tradition to respond to its challenges.

This is the first major response to the new challenge of neuroscience to religion. There have been limited responses from a purely Christian point of view, but this takes account of eastern as well as western forms of religious experience. It challenges the prevailing naturalistic assumption of our culture, including the idea that the mind is either identical with or a temporary by-product of brain activity. It also discusses religion as institutions and religion as inner experience of the Transcendent, and suggests a form of spirituality for today.

Theatres of Immanence: Deleuze and the Ethics of Performance is the first monograph to provide an in-depth study of the implications of Gilles Deleuze's philosophy for theatre and performance. Engaging with a wide range of interdisciplinary practitioners including Goat Island, Butoh, Artaud, John Cage, the Living Theatre, Robert Wilson and Allan Kaprow, as well as with the philosophies of Deleuze and Guattari, Henri Bergson and Francois Laruelle, the book conceives performance as a way of thinking 'immanence': the open and endlessly creative whole of which all things are a part.
Theatres of Immanence builds upon Deleuze's emphasis on immanence, affect, change and movement to provide new approaches to five key topics in theatre and performance: 1) authorship and collaboration, 2) voice and language, 3) animals in performance, 4) audience participation and 5) time or duration. The book provides an accessible introduction to Deleuze's ideas and draws attention to the ethical dimensions of performance, asking: 'what good is theatre, and particularly immanent theatre, anyway?'

Jan Patocka's contribution to phenomenology and the philosophy of history mean that he is considered one of the most important philosophers of the 20th century. Yet, his writing is not widely available in English and the Anglophone world remains rather unfamiliar with his work. In this new book of essential Patocka texts, of which the majority have been translated from the original Czech for the first time, readers will experience a general introduction to the key tenets of his philosophy. This includes his thoughts on the relationship between philosophy and political engagement which strike at the heart of contemporary debates about freedom, political participation and responsibility and a truly pressing issue for modern Europe, what exactly constitutes a European identity? In this important collection, Patocka provides an original vision of the relationship between self, world, and history that will benefit students, philosophers and those who are interested in the ideals that underpin our democracies.

This volume features a critical evaluation of the recent work of the philosopher, Prof. Raimo Tuomela and it also offers it offers new approaches to the collectivism-versus-individualism debate. It specifically looks at Tuomela's book Social Ontology and its accounts of collective intentionality and related topics. The book contains eight essays written by expert contributors that present different perspectives on Tuomela's investigation into the philosophy of sociality, social ontology, theory of action, and (philosophical) decision and game theory. In addition, Tuomela himself gives a comprehensive response to each essay and defends his theory in terms of the new arguments presented here. Overall, readers will gain a deeper insight into group reasoning and the "we-mode" approach, which is used to account for collective intention and action, cooperation, group attitudes, social practices, and institutions as well as group solidarity. This book will be of interest to a wide range of readers and graduate students and researchers interested in contemporary philosophy of sociality, sociological theory, social ontology as well as the philosophy of mind, decision and game theory, and cognitive science. Tuomela's book stands as a model of excellence in social ontology, an especially intractable field of philosophical inquiry that benefits conspicuously from the devotion of Tuomela's keen philosophical mind. His book is must reading in social ontology. J. Angelo Corlett, Julia Lyons Strobel