Each Yearbook provides an annual international forum for phenomenology and phenomenological philosophy in the spirit of Edmund Husserl's groundbreaking work. Included are articles on contemporary issues and controversies, critical studies of phenomenological figures, investigations on the relationships to the natural and human sciences, historical studies on phenomenology and phenomenological philosophy, as well as translations of classical and contemporary phenomenological texts.
The aim is to renew the original spirit and intention of Edmund Husserl's "Jahrbuch fur Philosophie und phanomenolische Forschung," which he expressed in the 1913 preface to the inaugural volume, "This journal is intended . . . to unite those in shared work who hope for a fundamental reform of philosophy by means of the pure and rigorous execution of phenomenological method."

"The Heidegger Dictionary" is a comprehensive and accessible guide to the world of Martin Heidegger, arguably the most important and influential European thinker of the twentieth century. Meticulously researched and extensively cross-referenced, this unique book covers all his major works, ideas and influences and provides a firm grounding in the central themes of Heidegger's thought. Students will discover a wealth of useful information, analysis and criticism. A-Z entries include clear definitions of all the key terms used in Heidegger's writings and detailed synopses of his key works. The Dictionary also includes entries on Heidegger's major philosophical influences, including Plato and Aristotle, Kant and Hegel, Schelling and Nietzsche, and Scheler and Husserl. It covers everything that is essential to a sound understanding of Heidegger's philosophy, offering clear explanations of often complex terminology. The Heidegger Dictionary is the ideal resource for anyone reading or studying Heidegger or Modern European Philosophy more generally.

This volume aims to contextualize the development and reception of Husserl's transcendental-phenomenological idealism by placing him in dialogue with his most important interlocutors - his mentors, peers, and students. Husserl's "turn" to idealism and the ensuing reaction to Ideas I resulted in a schism between the early members of the phenomenological movement. The division between the realist and the transcendental phenomenologists is often portrayed as a sharp one, with the realists naively and dogmatically rejecting all of Husserl's written work after the Logical Investigations. However, this understanding of the trajectory of the phenomenological movement ignores the extensive and intricate contours of the idealism-realism debate. In addition to helping us better interpret Husserl's attempts to defend his idealism, reconsidering the idealism-realism debate elucidates the relationship and differences between Husserl's phenomenology and the broader landscape of early 20th century German philosophy, particularly the Munich phenomenologists and the Neo-Kantians. The contributions to this volume reconsider many of the early interpretations and critiques of Husserl, inviting readers to assess the merits of the arguments put forward by his critics while also shedding new light on their so-called "misunderstandings" of his idealism. This text should be of interest to researchers working in the history of phenomenology and Husserlian studies.

This book shows us how rather than abandoning psychology once he liberated phenomenology from the psychologism of the philosophy of arithmetic, Edmund Husserl remained concerned with the ways in which phenomenology held important implications for a radical reform of psychology throughout his intellectual career. The author fleshes out what such a radical reform actually entails, and proposes that it can only be accomplished by following the trail of the transcendental reduction described in Husserl's later works. In order to appreciate the need for the transcendental even for psychology, the book tracks Husserl's thinking on the nature of this relationship between phenomenology as a philosophy and psychology as a positive science as it evolved over time. The text covers Husserl's definition of phenomenology as "descriptive psychology" in the Logical Investigations, rejecting the hybrid form of "phenomenological psychology" described in the lectures by that name, and ends with his proposal for a "fundamental refashioning" of psychology by situating it within the transcendental framework of The Crisis of European Sciences and Transcendental Phenomenology. The Author argues for a re-grounding of psychology by virtue of a "return to positivity" after having performed the reduction to transcendental intersubjectivity. What results is a phenomenological approach to a transcendentally-grounded psychology which, while having returned to the life-world, no longer remains transcendentally naive. A phenomenologically-grounded psychology thus empowers researchers, clinicians, and clients alike to engage in social actions that move the world closer to achieving social justice for all. This text appeals to students and researchers working in phenomenology and psychology.

The first complete account of the ideas and writings of a major figure in twentieth-century intellectual life Walter Kaufmann (1921-1980) was a charismatic philosopher, critic, translator, and poet who fled Nazi Germany at the age of eighteen, emigrating alone to the United States. He single-handedly rehabilitated Nietzsche's reputation after World War II and was enormously influential in introducing postwar American readers to existentialism. Stanley Corngold provides the first in-depth study of Kaufmann's thought, showing how he speaks to many issues that concern us today. Kaufmann was astonishingly prolific until his untimely death at age fifty-nine, writing some dozen major books, all marked by breathtaking erudition and a provocative essayistic style. Corngold introduces Kaufmann to a new generation of readers, vividly portraying the intellectual life of one of the twentieth century's most engaging and neglected thinkers.

Eternal Life and Human Happiness in Heaven treats four apparent problems concerning eternal life in order to clarify our thinking about perfect human happiness in heaven. The teachings of St. Thomas Aquinas provide the basis for solutions to these four problems about eternal life insofar as his teachings call into question common contemporary theological or philosophical presuppositions about God, human persons, and the nature of heaven itself. Indeed, these Thomistic solutions often require us to think very differently from our contemporaries. But thinking differently with St. Thomas is worth it: for the Thomistic solutions to these apparent problems are more satisfying, on both theological and philosophical grounds, than a number of contemporary theological and philosophical approaches. Christopher Brown deploys his argument in four sections. The first section lays out, in three chapters, four apparent problems concerning eternal life-Is heaven a mystical or social reality? Is heaven other-worldly or this-worldly? Is heaven static or dynamic? Won't human persons eventually get bored in heaven? Brown then explains how and why some important contemporary Christian theologians and philosophers resolve these problems, and notes serious problems with each of these contemporary solutions. The second section explains, in five chapters, St. Thomas' significant distinction between the essential reward of the saints in heaven and the accidental reward, and treats in detail his account of that in which the essential reward consists, namely, the beatific vision and the proper accidents of the vision (delight, joy, and charity). The third section treats, in five chapters, St. Thomas' views on the multifaceted accidental reward in heaven, where the accidental reward includes, among other things, glorified human embodiment, participation in the communion of the saints, and the joy experienced by the saints in sensing God's "new heavens and new earth." Finally, section four argues, in four chapters, that St. Thomas' views allow for powerful solutions to the four apparent problems about eternal life examined in the first section. These solutions are powerful because, not only are they consistent with authoritative, Catholic Christian Tradition, but they do not raise any of the significant theological or philosophical problems that attend the contemporary theological and philosophical solutions examined in the first section.

Recent discussions around limit-problems, namely the questions concerning what can appear in phenomenological reflection, as well as what phenomenology as philosophical reflection can handle, call for a concerted treatment of the problem of limit-phenomena. In this important new book, Anthony J. Steinbock, a leading voice in contemporary phenomenology, explores that question in the context of an interrelated series of problems in Husserl's phenomenology. Representing a continued struggle with these insights and problems, the first section sketches out the problem of limit-phenomena, and addresses generally that rich estuary of liminal experience that commanded Husserl's attention in his research manuscripts. The book goes on to offer a correlative reflection on the issue of method and finally explores a specific set of what have been called recently "limit-problems" within phenomenology, relating to the problem of individuation and on a more personal level, vocation. This rich and timely volume offers an excellent demonstration of phenomenology in practice.

Although written fairly early in his career, in 1939, Sketch for a Theory of the Emotions is considered to be one of Jean-Paul Sartre's most important pieces of writing. It not only anticipates but argues many of the ideas to be found in his famous Being and Nothingness. By subjecting the emotion theories of his day to critical analysis, Sartre opened up the world of psychology to new and creative ways of interpreting feelings. Emotions are intentional and strategic ways of coping with difficult situations. We choose to utilize them, we control them, and not the other way around, as has been posited elsewhere. Emotions are not fixed; they have no essence and indeed are subject to rapid fluctuations and about-turns. For its witty approach alone, Sartre's Sketch for a Theory of the Emotions can be enjoyed at length. It is a dazzling journey to one of the more intriguing theories of our time.

This book examines the concepts of subjectivity and selfhood developed in the oeuvre of Jean-Paul Sartre. Although Sartre is a prominent philosopher, the reception of his work is shrouded in misguided ideas concerning his alleged subjectivism. This book accurately positions Sartre in debates concerning the two themes which form a guiding thread throughout his work and remain immensely relevant in the philosophical landscape of today. Gusman expertly tracks and uncovers the nuances of the evolving notions of subjectivity and selfhood, paying particular attention to his claim that the Self is a 'thing among things' and to his views on narrative identity. Using as a framework the critical reception from thinkers in Sartre's own tradition, the book also draws from the recent popularity of his thought in analytic philosophy of mind. Illuminating and impactful, this book provides an invaluable resource to scholars looking for a contemporary and up-to-date critical study of Sartre's work.

This book proposes another unique basis for the origins of religion from disturbances in brain function. It proposes the novel idea that near-death and out-of-body experiences (ND/OBE) engendered "a sense of the divine" in ancient man. As the author points out, key aspects of ND/OBE are thematic of all later established religions. These include journeys to heaven, sightings of brightly-lit godlike figures, and dead people now alive. Thus, ND/OBE could be the originating source of these spiritual motifs. To this, the author adds a fourth factor: various brain influences contribute to or modulate ND/OBE. Such cognate neurological disorders include REM-sleep intrusions, sleep paralysis, narcolepsy, and the Guillain-Barre syndrome. Errors due to aberrant switching between key neural control centers disrupt critical state-boundaries between consciousness and dreaming. This may induce NDE. Thus, in this state, subjects temporarily fail to understand where they are, undergo loss of self, and detached from the world. They imagine a "union with Gods." Here, then, is the biological basis of ineffability. Ancient humans gained beliefs about the "supernatural" through day-to-day existence. This book argues that near death experiences and cognate neurological conditions, some genetically-determined, could have facilitated, even augmented such beliefs. Hence, in configuring another realm of "spiritual" experience beyond the known environment, these neurological possibilities offer effective traction.

This book is the first monograph fully devoted to analyzing the philosophical aspects of affordances. The concept of affordance, coined and developed in the field of ecological psychology, describes the possibilities for action available in the environment. This work offers a systematic approach to the key philosophical features of affordances, such as their ontological characterization, their relation to normative practices, and the idea of agency that follows from viewing affordances as key objects of perception, while also proposing an innovative philosophical characterization of affordances as dispositional properties. The Philosophy of Affordances analyzes the implications that a proper understanding of affordances has for the philosophy of mind and the cognitive sciences, and aims to intensify the dialogue between philosophy and ecological psychology in which each discipline benefits from the tools and insights of the other.

Martin Heidegger is widely regarded as one of the most influential philosophers of the twentieth-century, and his seminal text Being and Time is considered one of the most significant texts in contemporary philosophy. Yet his name has also been mired in controversy because of his affiliations with the Nazi regime, his failure to criticize its genocidal politics and his subsequent silence about the holocaust. Now, according to Heidegger's wishes, and to complete the publication of his multi-volume Complete Works, his highly controversial and secret 'Black Notebooks' have been released to the public. These notebooks reveal the extent to which Heidegger's 'personal Nazism' was neither incidental nor opportunistic, but part of his philosophical ethos. So, why would Heidegger, far from destroying them, allow these notebooks, which contain examples of this extreme thinking, to be published? In this revealing new book, Peter Trawny, editor of Heidegger's complete works in German, confronts these questions and, by way of a compelling study of his theoretical work, shows that Heidegger was committed to a conception of freedom that is only beholden to the judgement of the history of being; that is, that to be free means to be free from the prejudices, norms, or mores of one's time. Whoever thinks the truth of being freely exposes themselves to the danger of epochal errancy. For this reason, Heidegger's decision to publish his notebooks, including their anti-Jewish passages, was an exercise of this anarchical freedom. In the course of a wide-ranging discussion of Heidegger's views on truth, ethics, the truth of being, tragedy and his relationship to other figures such as Nietzsche and Schmitt, Trawny provides a compelling argument for why Heidegger wanted the explosive material in his Black Notebooks to be published, whilst also offering an original and provocative interpretation of Heidegger's work.

The concept of community is one of the most frequently used and abused of recent philosophical or socio-political concepts. In the 1980s, faced with the imminent collapse of communism and the unchecked supremacy of free-market capitalism, the philosopher Jean-Luc Nancy (in The Inoperative Community) and the writer Maurice Blanchot (in The Unavowable Community) both thought it essential to rethink the fundamental basis of "community" as such. More recently, Nancy has renewed the debate by unexpectedly attacking Blanchot's account of community, claiming that it embodies a dangerously nostalgic desire for mythic and religious communion. This book examines the history and implications of this controversy. It analyses in forensic detail Nancy's and Blanchot's contrasting interpretations of German Romanticism, and the work of Heidegger, Bataille, and Marguerite Duras, and examines closely their divergent approaches to the contradictory legacy of Christianity. At a time when politics are increasingly inseparable from a deep-seated sense of crisis, it provides an incisive account of what, in the concept of community, is thought yet crucially still remains unthought.

The transcendental turn of Husserl's phenomenology has challenged philosophers and scholars from the beginning. This volume inquires into the profound meaning of this turn by contrasting the Kantian and the phenomenological version. Examining controversies surrounding subjectivity, idealism, aesthetics, logic, and the foundation of sciences and practical philosophy, the papers provide a helpful guide for facing current debates.

'This book is a model of philosophical and Heideggerian scholarship. Avoiding the extremes of abject worship and facile refutation, it moves into the heart of the later Heideggers work. Not only is Caputo faithful to the texts, but he is reflective and critical, inviting the reader to philosophize with and against Heidegger.

Patricia Benner's philosophical introduction to phenomenology develops the reader's understanding of the strategies and processes involved in this approach to human science. Contributors to the volume discuss the constitutive relationships between theory and practice, consider the possibility of a science of caring from a feminist perspective, introduce interpretive phenomenology for studying natural groups such as families, and suggest a ground for developing nursing ethics that is true to the caring and healing practices of nurses. Following a thorough and engaging exposition of the field's theoretical and philosophical foundations, the work shifts focus to interpretive studies currently being undertaken within the scholarly community; the research tradition is then applied and reexamined as it relates to specific lines of inquiry. Interpretive Phenomenology presents an inclusive and well-integrated discussion of the many correlative topics within this subject area. Its relevance and accessibility will make this book an invaluable resource for advanced undergraduate and graduate students, as well as professional researchers in nursing and other health sciences. "The authors share a deep regard for the primacy of practice and caring. This is not the ethereal caring of many current theorists. . . . Interpretive Phenomenology presents an inclusive and well-integrated discussion of the author's philosophical and practical approach, looking especially at the relationship between theory and practice." --Journal of Christian Nursing

This open access book examines from a variety of perspectives the disappearance of moral content and ethical judgment from the models employed in the formulation of modern economic theory, and some of the papers contain important proposals about how moral judgment could be reintroduced in economic theory. The chapters collected in this volume result from the favorable reception of the first volume of the Virtues in Economics series and represent further contributions to the themes set out in that volume: (i) examining the philosophical and methodological fallacies of this turn in modern economic theory that the removal of the moral motivation of economic agents from modern economic theory has entailed; and (ii) proposing a return descriptive economics as the means with which the moral content of economic life could be restored in economic theory. This book is of interest to researchers and students of the methodology of economics, ethics, philosophers concerned with agency and economists who build economic models that rest in the intention of the agent.

This book explores the place of the body and embodied practices in the production and experience of grace in order to generate transformative futures. The authors offer a range of phenomenologies in order to move the philosophical anchoring of phenomenology from an abstracted European tradition into more open and complex experiential sets of understandings. Grace is a sticky word with many layers to it, and the authors explore this complexity through a range of traditions, practices, and autobiographical accounts. The goal is to open a grace-space for reflection and action that is both futures-oriented and enlivening.

This book explores the work of Thomas Seebohm (1934-2014), a leading phenomenologist and hermeneuticist. It features papers that offer a critical and constructive dialogue about Seebohm's analyses and their implications for the sciences. The net result is an in-depth study and a helpful overview of Seebohm's general approach and his specific views on various areas of modern science. The contributors focus especially upon his final text, History as a Science and the System of the Sciences. They view this as the culmination and summary of his historical and phenomenological investigations into the foundations, nature, and limits of modern sciences. This includes not just history but the Geisteswissenschaften more generally, along with the social and natural sciences as well. The essays in this volume reflect that range. This volume presents insightful discussions about the nature and legitimacy of the human sciences as sciences and the unique character of the social sciences. It will be of interest not just as a matter of historical scholarship, but also and above all as an important contribution to phenomenology and to the philosophy of science and the sciences as such. It deserves attention by scholars from any philosophical tradition interested in thinking about the foundations of their disciplines and a philosophy of science that includes, but is not limited to, the natural sciences.

Incisive and engaging, The Free Market Existentialist proposes a new philosophy that is a synthesis of existentialism, amoralism, and libertarianism. * Argues that Sartre s existentialism fits better with capitalism than with Marxism * Serves as a rallying cry for a new alternative, a minimal state funded by an equal tax * Confronts the final delusion of metaphysical morality, and proposes that we have nothing to fear from an amoral world * Begins an essential conversation for the 21st century for students, scholars, and armchair philosophers alike with clear, accessible discussions of a range of topics across philosophy including atheism, evolutionary theory, and ethics

The neurological criteria for the determination of death remain controversial within secular and Catholic circles, even though they are widely accepted within the medical community. In Determining Death by Neurological Criteria, Matthew Hanley offers both a practical and a philosophical defense. Hanley shows that the criteria are often misapplied in clinical settings, leading to cases where persons declared dead apparently spontaneously revive. These instances are often connected to a rushed decision to retrieve donated organs, thus undermining the trust of the public in organ donation. Hanley calls on health care institutions to take seriously their obligation to establish strict protocols for the determination of death, including who may conduct the examinations. From a broader perspective, Hanley considers how the criteria rely on a philosophical conception of the person as a living organism whose unity disintegrates at death. This view, he notes, corresponds to the Catholic conviction that the soul is the life-principle of the body, which departs at death, bringing about the destruction of the body-soul composite. The Vatican, recognizing that death is a medical judgment, has generally given its approval to the criteria. Hanley also reviews the many and various objections offered by detractors, including against the use of the apnea test, which is faulted as a practice that sometimes hastens death. The problem of the continued presence of certain vital functions within the deceased body of the brain dead is explored in detail, with reference to particular cases and to solutions proposed by leading physicians and bioethicists. Hanley likewise addresses the dilemma of having two separate standards for death, one neurological and the other cardiopulmonary. Given the possibility of resuscitation following loss of the cardio-circulatory system, he concludes that the neurological criteria must be the true standard. Stoppage of the heart leads swiftly to the final necrosis of the brain.

From the middle of the 1940s onwards, Sartre became the personification of the committed intellectual, courageously taking public positions on many of the pressing issues of his time. In the 1950s and 1960s, the theoretical basis for his political commitment lay in his existentialist brand of Marxism, which received its most mature formulation in the Critique of Dialectical Reason. Focusing on the point of departure for later Sartrean thought and political commitment, Sam Coombes highlights key areas of common ground between the ethical, aesthetic, and political content of works from Sartre's early period and classic Marxist philosophy. Taking account of both the specificity of early Sartrean thought and the heterogeneity of Marxist theories, this book affirms their lasting importance to radical left critique. It offers in-depth analysis of areas of early Sartrean thought hitherto rarely discussed in the literature such as the conceptual parallels between the concepts of inauthenticity and ideology, the political implications of Sartre's pre-war writings, and the first clear signs of Marxist tendencies in Sartre's wartime writings.

Every attempt to examine our consciousness's passive life and its dynamic in its various forms inevitably intersects with our primal awareness of the future. Even though Husserl's theory of time-consciousness enjoys a certain fame, his conception of our primordial relation to the future has not been adequately accounted for. The book at hand aims to offer a close study of Husserl's view of protentional consciousness and to trace its unique contribution to our overall awareness of time. It offers an extensive analysis of various aspects of protention by investigating its connection to different fields and levels of experience. To achieve such a task, the book stresses the need to enrich the familiar formal account of protention with a material one. Thus, alongside issues pertaining exclusively to the form of protention, such as its relation to fulfillment as well as its double-intentional structure, various other dimensions are discussed, such as the phenomena of disappointment and correction as well as the role hyle plays in both of them. In the same vein, special attention is given to the relation between protentional consciousness and affectivity, thus shedding light on the dynamic unity of our living-present. What this study purports to show is that Husserl's phenomenology is equipped to offer a solid account of the thinnest and subtlest ways in which we are aware of the future in our experiential life.

This book examines the role that human subjective experience plays in the creation of reality and introduces a new concept, the Bubble Universe, to describe the universe as it looks from the subjective viewpoint of an individual. Drawing on a range of research, the author questions the extent to which the scientific study of the origins of life, consciousness and subjective experience is itself influenced by scientists' subjective worlds. The author argues that in many respects the Bubble Universe differs from the universe as described by science and religion, and analyzes these differences. The fabric and structure of subjective reality is described, and various aspects of the Bubble Universe are examined, including science, religion, life, morality and history. The differences between the views from inside the subjective universe and from scientific, religious and sociocultural versions of the universe are outlined, and their significance for practical and theoretical problems are highlighted and illustrated with psychological experiments. This book will be of value to all scholars interested in how subjectivity influences research and appeal in particular to those working in developmental and theoretical psychology, consciousness, epistemology, phenomenology, and the philosophy of science and of the mind.

This edited volume explores the intersections of the human, nonhuman, transhuman, and posthuman from a phenomenological perspective. Representing perspectives from several disciplines, these investigations take a closer look at the relationship between the phenomenology of life, creative ontopoiesis, and otherness; technology and the human; art and the question of humanity; nonhumans, animals, and intentionality; and transhumanism. Ontological positioning of the human is reconsidered with regard to the nonhuman, transhuman, and posthuman within the cosmos. Further examination of the artificial and object in the lifeworld is also explored. This volume also pays tribute to Anna-Teresa Tymieniecka and her methodical contributions to phenomenology. This text appeals to students and researchers of phenomenology worldwide.