The second issue of The Yearbook on History and Interpretation of Phenomenology focuses on the intertwined topics of normativity and of typification. The area of their application and specification is relatively broad: from biological questions through various lived experiences and political life to aesthetical judgments. The contributors see normative aspects of human existence as a possibility to act according to inherent or personal values rather than according to some fixed and external rules or even laws.

This book presents and analyzes specific metaphysical tendencies that were revived within particular branches of French philosophy from the 1930s to the 1960s. Using the examples of the five philosophers active in this period (Louis Lavelle, Ferdinand Alquie, Jean Wahl, Maurice Merleau-Ponty and Emmanuel Levinas), who did not belong to or did not form any school of thought, the author attempts to show that the specificity of this non-classical metaphysics could be located in its anti-naturalist, non-substantial, non-objectival, dialectic, critical, non-systematic and pluralist character. The analysis is preceded by a comprehensive introduction in which both theoretical and historical inspirations for the ideas presented in the book are explained. The summary provides possible influences that the described ideas could exercise over more recent currents in French philosophy.

In the late 1960s, a whole pantheon of thinkers regarding themselves as radicals stole a part of the anarchic praxis of late capitalism, turned it into philosophy, and with the resulting set of views turned against the foundations of the system in a purportedly radical gesture. Postmodernism was the name for the superficially revolutionary culture which then came into existence. The thought of the late left appears as the subsequent response to the cunning of the system. The main figures of Farewell to Postmodernism are Perry Anderson, David Harvey, Fredric Jameson, Terry Eagleton and Slavoj Zizek. The book provides an encyclopaedic introduction to their work, while at the same time seeking to grasp the current trajectory of radical thought.

Thomas Sheehan and Richard E. Palmer The materials translated in the body of this volume date from 1927 through 1931. The Encyclopaedia Britannica Article and the Amsterdam Lectures were written by Edmund Hussed (with a short contribution by Martin Heideg ger) between September 1927 and April 1928, and Hussed's marginal notes to Sein und Zeit and Kant und das Problem der Metaphysik were made between 1927 and 1929. The appendices to this volume contain texts from both Hussed and Heidegger, and date from 1929 through 1931. As a whole these materials not only document Hussed's thinking as he approached retirement and emeri tus status (March 31, 1928) but also shed light on the philosophical chasm that was widening at that time between Hussed and his then colleague and protege, Martin Heidegger. 1. The Encyclopaedia Britannica Article Between September and early December 1927, Hussed, under contract, composed an introduction to phenomenology that was to be published in the fourteenth edition ofthe Encyclopaedia Britannica (1929). Hussed's text went through four versions (which we call Drafts A, B, C, and D) and two editorial condensations by other hands (which we call Drafts E and F). Throughout this volume those five texts as a whole are referred to as "the EB Article" or simply "the Article. " Hussed's own final version of the Article, Draft D, was never published of it appeared only in 1962."

This fresh and innovative approach to human-environmental relations will revolutionise our understanding of the boundaries between ourselves and the environment we inhabit. The anthology is predicated on the notion that values shift back and forth between humans and the world around them in an ethical communicative zone called 'value-space'. The contributors examine the transformative interplay between external environments and human values, and identify concrete ways in which these norms, residing in and derived from self and society, are projected onto the environment.

A new collection of Albert Camus' most brilliant speeches and lectures 'Freedom is dangerous, as hard to live as it is exalting...' This definitive new collection of Albert Camus' public speeches and lectures gives a compelling insight into one of the twentieth century's most enduring writers. From a pre-war speech on the politics of the Mediterranean - delivered when he was just twenty-two - to his impassioned Nobel Prize acceptance lectures and several pieces appearing in English for the first time, Speaking Out shows Camus' clarity and subtlety of thought, his 'stubborn humanism' and his unerring commitment to freedom and justice. Translated by Quintin Hoare

THE FORMATIVE TENDENCY I have often pointed out that in my work with individuals in therapy, and in my experience in encounter groups, I have been led to the con viction that human nature is essentially constructive. When, in a ther apeutic climate (which can be objectively defined) a person becomes sharply aware of more of his or her internal experiencing and of the stimuli and demands from the external world, thus acquiring a full range of options, the person tends to move in the direction of becoming a socially constructive organism. But many are critical of this point of view. Why should such a positive direction be observed only in humans? Isn't this just pure op- . . ? timi sm. So quite hesitantly, because I have to draw on the work and thinking of others rather than on my own experience, I should like to try to set this directional tendency in a much broader context. I shall draw on my general reading in the field of science, but I should like to mention a special indebtedness to the work of Lancelot Whyte in The Universe of Experience (Harper and Row, 1974), the last book he wrote before his death. Though the book has flaws, in my judgment this historian has some thought-provoking themes to advance. I have learned from many others as well."

Wittgenstein's philosophy is a puzzling subject mainly because Wittgenstein himself does not appear to have given a full, explicit account of what he means by his phenomenology', phenomenological language' or phenomenological problems'. This book examines the idea of phenomenology throughout the different stages of Wittgenstein's philosophical development. The author argues that Wittgenstein's entire philosophical life was mainly concerned with what is immediately given in one's experience. Early interpretations of the phenomenological elements in Wittgenstein's philosophy usually emphasized the unique nature of his later work. However, the author here convincingly makes the case that Wittgenstein's concern with immediate experience and the way we describe it guided his philosophical journey through the phenomenological problems that pervade his work. The author offers many intriguing ideas and philosophical insights for Wittgenstein scholars and students, and philosophers interested in phenomenology who wish to study one of the most distinguished but least understood philosophers of the twentieth century. Audience: Philosophers, philosophers interested in phenomenology, Wittgenstein scholars.

This book seeks to develop the philosophy of Heidegger notion and reflects the growing importance of work based studies which is becoming of special interest to higher education institutions and commercial organisations. The author acknowledges the dominance of the economic discourse of higher education, but in this book he tries to argue that Heidegger offers a phenomenological approach to understanding the diversity to higher education that work based learning can bring. The book offers a structured argument for a phenomenological understanding of both the educational institution and the commercial environment to be considered as workplaces.

Merleau-Ponty in contemporary perspective: this was the theme of the conference at the Institute of Philosophy, Katholieke Universiteit Leuven (K. U. L. ) from 29 November to 1 December 1991. Thirty years after Merleau Ponty's untimely death, it seemed appropriate to bring together scholars from Europe and from the United States of America to reappraise his philosophy. In fact, a significant body of scholarship has emerged which would seem to attest to the continuing importance of his thought for a variety of disciplines within the humanities, the social sciences, and the philosophy of nature. In the present volume, Gary Brent Madison addresses the issue whether Merleau-Ponty can be considered to be a classical philosopher. The fact that his work is one of the highlights of the phenomenological tradition and is of continuing inspiration for researchers in various domains seems to justify that claim. Yet, it is the feeling of many of the contributors to this volume that the so-called "second Merleau-Ponty" is still not really known. The unfinished state of The Visible and the Invisible and the cryptic condition of many of the "Working Notes" may be responsible for that. More research should be done, to uncover "the unsaid" of Merleau-Ponty. lowe to a remark of Paul Ricoeur in his introduction to the work of G. B. Madison, La Phenomenologie de Merleau-Ponty. Une recherche des limites de la conscience (Paris, Klincksieck, 1973, p.

orbit and far beyond it. Indeed, the immense, painstaking, indefatigable and ever-improving effort of Husserl to find ever-deeper and more reliable foundations for the philosophical enterprise (as well as his constant critical re-thinking and perfecting of the approach and so called "method" in order to perform this task and thus cover in this source-excavation an ever more far-reaching groundwork) stands out and maintains itself as an inepuisable reservoir for philosophical reflec tion in which all the above-mentioned work has either its core or its source. In fact, in his undertaking to re-think the entire philosophical enterprise as such and to recreate philosophy upon what he sought to be at least a satisfactorily legitimated basis, Husserl, through his already systematised and "authorized" work, and his courses, and later on in his spontaneous reflection (which did not find its way into a definitive corpus but was nevertheless sufficiently coherent with his previously established body of thought to be considered a continuation of it), uncovers perspectives upon the universe of man and projects their new philosophical thematisation that brings together all the attempts by philosophers (e. g., Merleau-Ponty, who drew upon this material and found there his own inspiration) who succeeded him with foundational intentions; it also gives a core of philosophical ideas and insights for the youngergenerationofphilosophers today."

Azarya Polikarov was born in Sofia on October 9, 1921. Through the many stages of politics, economy, and culture in Bulgaria, he maintained his rational humanity and scientific curiosity. He has been a splendid teacher and an accomplished critical philosopher exploring the conceptual and historical vicis situdes of physics in modern times and also the science policies that favor or threaten human life in these decades. Equally and easily at home both within the Eastern and Central European countries and within the Western world. Polikarov is known as a collaborating genial colleague, a working scholar. not at all a visiting academic tourist. He understands the philosophy of science from within, in all its developments, from the classical beginnings through the great ages of Galilean, Newtonian. Maxwellian science. to the times of the stunning discoveries and imaginative theories of his beloved Einstein and Bohr of the twentieth century. Moreover, his understanding has come along with a deep knowledge of the scientific topics in themselves. Looking at our Appendix listing his principal publications, we see that Polikarov's public research career, after years of science teaching and popular science writing, began in the fifties in Bulgarian, Russian and German journals.

Fifty years after the death of Edmund Husserl, the main founder of the phenomenological current of thought, we present to the public a four book collection showing in an unprecedented way how Husserl's aspiration to inspire the entire universe of knowledge and scholarship has now been realized. These volumes display for the first time the astounding expansion of phenomenological philosophy throughout the world and the enormous wealth and variety of ideas, insights, and approaches it has inspired. The basic commitment to phenomenological concerns found in all this variety makes this collection a most signifi cant historical document. This second volume of the collection bears witness to a deliberate shift of attention from the earlier to the later phase of Husserl's reflections. We see how his issues - intersubjectivity, ethics, human encounter, the societal world, empathy, the sphere of the self, and the surpassing of dichotomies (bodylpsyche, etc.) - are now at the center of attention in the human sciences. Among the authors are H. Tellenbach, A. Rigobello, C. Balzer, C. Bjurvill, V. Molchanov, E. Syristova, O. Balaban, R. Boehm, M. Sancipriano, O. M. Anwar, Y. Okamoto, B. Holyst, T. Sodeika, and M. De Negri. The studies were gathered at the programs held by The World Institute for Advanced Phenomenological Research and Learning in the commemorative year 1988/1989, chiefly at the First World Congress of Phenomenology at Santiago de Compos tela, Spain, with the aim of assessing the current state of phenomenology. A-T. T."

Despite, or perhaps better by virtue of, its very brevity, Appearance and Sense is a difficult text to read and understand, particularly if we make the attempt independently of Husserl's Ideas I. This is certainly at least in part owing to the intent behind Shpet's work. On the one hand it strives to present Husserl' s latest views to a Russian philosophical audience not yet conversant with and, in all likelihood, not even aware of, his transcendental idealist turn. With this aim any reading would perforce be exacting. Yet, on the other hand, Shpet has made scant concession to his public. Indeed, his text is even more compressed, especially in the crucial areas dealing with the sense-bestowing feature of consciousness, than Husserl' s own. For all that, Shpet has not bequeathed to us simply an abbreviated paraphrase nor a selective commentary on Ideas I, although at many points it is just that. Rather, the text on the whole is a critical engagement with Husserl' s thought, where Shpet among other things refonnulates or at least presents Husserl's phenomenology from the perspective of hoping to illuminate a traditional philosophical problem in a radical manner. Since Husserl's text was published only in 1913 and Shpet's appeared sometime during 1914, the latter must have been conceived, thought through, and written in remarkable haste. Indeed, Shpet had already finished a first draft and was busy with a revision of it by the end of 1913.

For some twenty years now, I have been working on a philosophical programme which falls into two parts, a systematic metaphysics, to be entitled Being and Becoming, conceived in the general framework of ontological phenomenology, but employing what I call a 'genetic' methodol ogy, and an historical interpretation, designed to support and confirm the ontological philosophy in question. The historical part of the overall programme was originally conceived in the form of an Epochal Interpretation of the history of modern philosophy from Descartes on. Part of the material accumulated towards such an Epochal Interpretation has however been deployed rather differently. First, the Kant material has already been turned into an interpretive transforma tion of Kant's Critical Philosophy. Second, the material on Husserl' s Phenomenological Philosophy now forms the basis of the present study. The interpretive transformation of Kant's Critical philosophy was published by Winter Verlag in the context of a Humboldt fellowship. In that work, I took Heidegger's Kant and the Problem of Metaphysics as my model. Like Heidegger, I subjected the Critical Philosophy to an interpre tive procedure as a result of which I finished up with structures matching and reflecting the basic structures of my own (genetic) ontology. But I sought to overcome certain limitations inherent in the Heideggerian project."

In a way, the problem of the body in Husserl' s writings is relatively straightfo r ward: it is an exercise in faithful description and elaboration of a sense or mean ing, that of the "lived body," using the tools and methods of intentional analysis. What is to be described is nothing exotic, but a recognizable, familiar element of experience; further, it is not something limited to any special type of experience, but is ever-present, whether it is in the background or the center of attention. Thus the lived body is, in a way, the most mundane of topics in phenomenology, to be du1y noted as a matter of course--of course we should include the body in the analysis of lived space; of course the body is an element in the consciousness of other persons. Along with the obviousness of the task is the impression that, at least at the outset, the problem of the body does not appear to tax the resources of intentional analysis, forcing us to raise critical questions about the scope and limits of phenomenological philosophy. There is nothing extreme about the problem of the body-it demands neither that we discern structures of the end most interior of consciousness, as does the study of "internal time conscious ness," nor does it calion us to fix the sense of the normativity that constitutes the "logic" of the world by grounding it in an absolute foundation."

Phenomenology of Film: A Heideggerian Account of the Film Experience uses the philosophy of Martin Heidegger as a framework for addressing key issues in the philosophy of film. This study grapples with the question of how we can reconcile film as a popular entertainment medium with Heidegger's own various critiques of popular media and culture throughout his career. Shawn Loht also explores topics such as the ontology of film and moving images; the phenomenological character of the viewer experience; film conceived as an art medium; and the function of films as vehicles for philosophical thought. He further discusses important concepts from Heidegger's philosophy--Dasein, existentiality, world, art and poetry, and the nature of philosophy. The first four chapters take up these issues from a theoretical perspective. The remaining chapters provide robust application of the theoretical material to the films of three contemporary filmmakers: Terrence Malick, Michael Haneke, and David Gordon Green. As the first single-author monograph that takes up Heidegger's relevance to film, Phenomenology of Film will be of particular interest to philosophers of film and specialists of film and media studies working in the intersection of phenomenology and film or phenomenological approaches to issues in popular culture.

In the footsteps of Ingardeniana II, this volume marks the 20th anniver- sary of Roman Ingarden's death, partly focusing upon his thought, partly bringing his aesthetics into the present-day framework of research. It might have appeared puzzling to the followers of our Analecta Husserliana why within the original horizon encircled by the research work of our International Society of Phenomenology and Literatur- whose research work is devised in a diametrically opposed direction to that of Roman Ingarden - there is steadfastly running through our discussions a line of Ingardenian reflection. The reason, as I have pointed out in the introduction to Ingardeniana II, expertly edited by Hans Rudnik, is clear: Ingarden's analysis of the intentional structures of works of art offers in its distinct and clear-cut forms an 'objective' correlate - as well as a point of reference - to the vast conundrum of issues concerning the creative endeavor of the writer, poet, artist in their struggle to endow life with its specifically human significance; a conundrum that in our research we are trying to disentangl- elucidating its mysterious ramifications, their sources and dynamic virtualities. As a matter of fact, Ingarden's thought, newly interpreted and originally expanded, occupies a legitimate place in the present collec- tion. We find here, in the first place, an original expansion of Ingarden's aesthetic theory in the monograph of ladwiga Smith followed by the essays of Wadaw Osadnik, Yushiro Takei and Charles Rzepka.

A masterful new translation of one of Kierkegaard's most engaging works In the Sermon on the Mount, Jesus tells his followers to let go of earthly concerns by considering the lilies of the field and the birds of the air. Soren Kierkegaard's short masterpiece on this famous gospel passage draws out its vital lessons for readers in a rapidly modernizing and secularizing world. Trenchant, brilliant, and written in stunningly lucid prose, The Lily of the Field and the Bird of the Air (1849) is one of Kierkegaard's most important books. Presented here in a fresh new translation with an informative introduction, this profound yet accessible work serves as an ideal entree to an essential modern thinker. The Lily of the Field and the Bird of the Air reveals a less familiar but deeply appealing side of the father of existentialism-unshorn of his complexity and subtlety, yet supremely approachable. As Kierkegaard later wrote of the book, "Without fighting with anybody and without speaking about myself, I said much of what needs to be said, but movingly, mildly, upliftingly." This masterful edition introduces one of Kierkegaard's most engaging and inspiring works to a new generation of readers.

This is an unusual volume. During his periods of study with Ed mund Husserl - first from I924 1. 0 I926, then from I93I to I932 - Dorion Cairns had become imnlensely impressed with the stri king philosophical quality of Husserl's conversations with his students and co-workers. Not unlike his daily writing (five to six hours a day was not uncommon, as Husserl reports herein, the nature of which was a continuous searching, reassessing, modi fying, advancing and even rejecting of former views), Husserl's conversations, especially evidenced from Cairns's record, were remarkable for their depth and probing character. Because of this, and because of the importaIlt light they threw on Husserl's written and published works, Cairns had early resolved to set down in writing, as accurately as possible, the details of these conversations. Largely prompted by the questions and concerns of his students, including Cairns, the present Conversations (from the second period, I93I-I932, except for the initial conversation) provide a significant, intriguing, and always fascinating insight into both the issues which were prominent to Husserl at this time, and the way he had come to view the systematic and historical placement of his own earlier studies. Cairns had often insisted - principally in his remarkable lec 1 tures at the Graduate Faculty of the New School - that attaining a fair and accurate view of Husserl's enormously rich and complex 1 Cairns's lectures between 1956 and 1964 are especially important."