There is a remarkable unity to the work of Edmund Husserl, but there are also many difficulties in it. The unity is the result of a single personal and philo sophical quest working itself out in concrete phenomenological analyses; the difficulties are due to the inadequacy of initial conceptions which becomes felt as those analyses become progressively deeper and more extensive. ! Anyone who has followed the course of Husserl's work is struck by the constant reemergence of the same problems and by the insightfulness of the inquiries which press toward their solution. However one also becomes aware of Husserl's own dissatisfaction with his work, once so movingly expressed in a 2 personal note. It is the purpose of the present work to examine and revive one of the issues which gave Husserl difficulty, namely, the problem of an intro duction to phenomenology. Several of Husserl's writings published after Logical Investigations were either subtitled or referred to by him as "introductions to phenomenology. "3 These works serve to acquaint the reader with the specific character of Husserl's transcendental phenomenology and with the problems to which it is to provide the solution. They include discussions and analyses which pertain to what has come to be known as "ways" into transcendental phenomenology. 4 The issue here is the proper access to transcendental phenomenology.

This book explores the extent to which our lives become an important underlying context for data production. Drawing on insights from Gestalt psychology, feminism and post-structuralism, it discusses how to situate yourself in the different phases of research.

Whereas standard approaches to risk and vulnerability presuppose a strict separation between humans and their world, this book develops an existential-phenomenological approach according to which we are always already beings-at-risk. Moreover, it is argued that in our struggle against vulnerability, we create new vulnerabilities and thereby transform ourselves as much as we transform the world.

Responding to the discussion about human enhancement and information technologies, the book then shows that this dynamic-relational approach has important implications for the evaluation of new technologies and their risks. It calls for a normative anthropology of vulnerability that does not ask which objective risks are acceptable, how we can become invulnerable, or which technologies threaten human nature, but which vulnerability transformations we want. To the extent that we can steer the growth of new technologies at all, this tragic and sometimes comic project should therefore be guided by what we want to become. "

The ways in which we imagine and experience time are changing dramatically. Climate change, unending violent conflict, fraying material infrastructures, permanent debt and widening social inequalities mean that we no longer live with an expectation of a progressive future, a generative past, or a flourishing now that characterized the temporal imaginaries of the post-war period. Time, it appears, is not flowing, but has become stuck, intensely felt, yet radically suspended. How do we now 'take care' of time? How can we understand change as requiring time not passing? And what can quotidian experiences of suspended time - waiting, delaying, staying, remaining, enduring, returning and repeating - tell us about the survival of social bonds? Enduring Time responds to the question of the relationship between time and care through a paradoxical engagement with time's suspension. Working with an eclectic archive of cultural, political and artistic objects, it aims to reestablish the idea that time might be something we both have and share, as opposed to something we are always running out of. A strikingly original philosophy of time, this book also provides a detailed survey of contemporary theories of the topic; it is an indispensable read for those attempting to live meaningfully in the current age.

This book explores the lived meanings of being a university educator from an existential perspective. The book enriches our understanding of educators' experiences in light of Martin Heidegger's early philosophy, and vice versa (opening our understanding of Heidegger's philosophy through educators' experiences). Also drawing on the philosophical insights of Hans-Georg Gadamer, the book situates the purposes and experiences of the 'educator' in historical and contemporary contexts. In doing so, the author reveals that being a university educator is essentially characterised by conversation and time. Inspired by the author's own experiences of teaching community development and sociology within a youth-work specific bachelor degree, the book invites educators to apply existential philosophy as a tool to reflect upon their own experiences and to reconnect with the question of what it means to be an educator in their shared world of practice. This thoughtful volume is sure to resonate with the experiences of readers who educate within a university context.

Christian Lotz shows in this book that Husserl's Phenomenology and its key concept--subjectivity--is based on a concrete anthropological structure, such as self-affection and the bodily experience of the other. The analysis of the sensual sphere and the lived Body forces Husserl to an ongoing correction of his strong methodological assumptions. Subjectivity turns out to be an ambivalent phenomenon, as the subject is unable to fully present itself to itself, and therefore is forced to allow for a fundamental non-transparency in itself.

Understanding the motivations behind those who partake in extreme sports can be difficult for some. If the popular conception holds that the incentive behind extreme sports participation is entirely to do with risking one's life, then this confusion will continue to exist. However, an in-depth examination of the phenomenology of the extreme sport experience yields a much more complex picture. This book revisits the definition of extreme sports as those activities where a mismanaged mistake or accident would most likely result in death. Extreme sports are not necessarily synonymous with risk and participation may not be about risk-taking. Participants report deep inner transformations that influence world views and meaningfulness, feelings of coming home and authentic integration as well as a freedom beyond the everyday. Phenomenologically, these experiences have been interpreted as transcendent of time, other, space and body. Extreme sport participation therefore points to a more potent, life-enhancing endeavour worthy of further investigation. This book adopts a broad hermeneutic phenomenological approach to critique the assumed relationship to risk-taking, the death wish and the concept of "No Fear" in extreme sports, and repositions the experience in a previously unexplored manner. This is valuable reading for students and academics interested in Sports Psychology, Social Psychology, Health Psychology, Tourism, Leisure Studies and the practical applications of phenomenology.

Continuing the pioneering work in the field laid bare by the uncovering the Creative Condition of the human being in literature and fine arts, the elemental passion of place leads us through the creative imagination into the labyrinths of the ontopoiesis of life itself (Tymieniecka, in her inaugural study). Essays by A-T. Tymieniecka, Mary Catanzaro, W. Smith, Jadwiga Smith, L. Dunton-Downer, Jorge Garcia Gomez, Ch. Eykmann, Marlies Kronegger, Eldon N. van Liere, Hans Rudnik make this collection a unique contribution to literary studies as well as to the metaphysics of life and of the human condition. "

PART I THE CRITIQUE OF REASON CONTINUED: FROM LOGOS TO ANTI-LOGOS 1. THE NEW CRITIQUE OF REASON A new critique of reason is the crucial task imposed on the philosophy of our times as we emerge more and more from so-called "modernism" into a historical phase which will have to take its own paths and find its own determination. It may be considered that the main developmental line of modern times in its philosophy as well as in its culture at large was traced by the Cartesian cogito. The unfolding of Occidental philos ophy has culminated in reason or intellect's being awarded the central place. This is its specific trait. We can see a direct line of progression from the cogito to Kant's Critique. It is no wonder that this work is the landmark of modern philosophy. Kant's Critique was concerned with the foundation of the sciences. Edmund-Husserllaunched a second major, renewed, critique of reason, one which addresses not only the critical situation of the sciences but extends the critique even to the situation of Occidental culture as its malaise is diagnosed by this great thinker. Edmund Husserl voiced, in fact, the conviction that Occidental humanity has reached in our age the peak of its unfolding. His identify ing this peak with the formulation of phenomenological philosophy strikes at the point in which the significant and novel developments of Occidental culture and philosophy (phenomenology, that is) coincide."

This book contains a series of essays that explore the concept of unconsciousness as it is situated between phenomenology and psychoanalysis. A leading goal of the collection is to carve out phenomenological dimensions within psychoanalysis and, equally, to carve out psychoanalytical dimensions within phenomenology. The book examines the nature of unconsciousness and the role it plays in structuring our sense of self. It also looks at the extent to which the unconscious marks the body as it functions outside of experience as well as manifests itself in experience. In addition, the book explores the relationship between unconsciousness and language, particularly if unconsciousness exists prior to language or if the concept can only be understood through speech. The collection includes contributions from leading scholars, each of whom grounds their investigations in a nuanced mastery of the traditional voices of their fields. These contributors provide diverse viewpoints that challenge both the phenomenological and psychoanalytical traditions in their relation to unconsciousness.

During Edmund Husserl s lifetime, modern logic and mathematics rapidly developed toward their current outlook and Husserl s writings can be fruitfully compared and contrasted with both 19th century figures (Boole, Schroder, Weierstrass) as well as the 20th century characters (Heyting, Zermelo, Godel). Besides the more historical studies, the internal ones on Husserl alone and the external ones attempting to clarify his role in the more general context of the developing mathematics and logic, Husserl s phenomenology offers also a systematically rich but little researched area of investigation. This volume aims to establish the starting point for the development, evaluation and appraisal of the phenomenology of mathematics. It gathers the contributions of the main scholars of this emerging field into one publication for the first time. Combining both historical and systematic studies from various angles, the volume charts answers to the question "What kind of philosophy of mathematics is phenomenology?""

QUESTIONS DE METHODE I. Au contraire de Sartre qui, a partir de quelques elements cueillis dans les ecrits de HusserI concernant la conscience ima- geante, a bllti sa propre doctrine de !'imagination, nous nous proposons de reconstituer, a partir de ces m~mes elements, ce qu'on pourrait appeler la theort:e husserlienne de l'imagination, c'est-a-dire la theorie que HusserI eut lui-m~me construite, s'il avait reuni en une synthese les elements qu'il a laisses epars. Une entreprise de ce genre est toujours delicate et souleve des prob!emes difficiles - a commencer par celui de sa legitimite. N ous ecartons d'emblee l'objection d'ordre general qui contesterait Ie droit de systematiser dans l'reuvre d'un auteur ce que lui-m~me a laisse disperse et eventuellement inacheve. Par un tel scrupule, on sacrifie sans doute a la rigueur historique mais on est beaucoup moins soucieux de penetrer une pensee dans son dynamisme in- terne et profond et, en derniere analyse, on protege les droits de l'archeologie mais non pas ceux de la culture et de son progreso Nous pensons a une difficulte beaucoup plus serieuse; de sa so- lution depend l'attitude a adopter en face des textes dont nous devons nous servir dans notre etude. Nous utilisons des ouvrages qui couvrent la totalite de la car- riere philosophique de HusserIl.

This book offers an array of important perspectives on Kant and nonconceptualism from some of the leading scholars in current Kant studies. As well as discussing the various arguments surrounding Kantian nonconceptualism, the book provides broad insight into the theory of perception, philosophy of mind, philosophy of mathematics, epistemology, and aesthetics. His idealism aside, Kantian nonconceptualism is the most topical contemporary issue in Kant's theoretical philosophy. In this collection of specially commissioned essays, major players in the current debate, including Robert Hanna and Lucy Allais, engage with each other and with the broader literature in the field addressing all the important aspects of Kantian nonconceptualism. Among other topics, the authors analyse the notion of intuition and the conditions of its generation, Kant's theory of space, including his pre-Critical view of space, the relation between nonconceptualism and the Transcendental Deduction, and various challenges to both conceptualist and nonconceptualist interpretations of Kant. Two further chapters explore a prominent Hegelian conceptualist reading of Kant and Kant's nonconceptualist position in the Third Critique. The volume also contains a helpful survey of the recent literature on Kant and nonconceptual content. Kantian Nonconceptualism provides a comprehensive overview of recent perspectives on Kant and nonconceptual content, and will be a key resource for Kant scholars and philosophers interested in the topic of nonconceptualism.

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.

This book is the first anthology to provide a wide-ranging picture of how phenomenology relates to language. It contains both in-depth studies on new aspects of language in Husserl's thought as well as original phenomenological research that explores the respective potentials and limits of linguistic expression and conceptualization.The fourteen texts gathered here may have a single aim, but their content varies depending on the respective author's intention: either to discuss problems of language within the Husserlian framework, to address philosophical issues of language proceeding from a phenomenological viewpoint, or to provide a reflection on phenomenology's relation to language. Thus, rather than being organized by topic, the collection has been arranged into three parts, according to the respective authors' philosophical approaches.

This volume contains sOOeen essays written by his students and colleagues in honor of Maurice Natanson. The essays explore some of the diverse themes Professor Natanson has pursued through forty years of teaching and philosophizing in the tradition of existential phenomenology. Because it also includes a lengthy biographical and philosophical interview where one can find an absorbing account of Natanson's Lebens/au/in his own words, there is no need to detail that polypragmatic career here. Suffice to say that even passing acquaintance with the man and the work will reveal that Edmund Husserl's self-description holds equally of his distinguished interpreter: "I seek not to instruct but only to lead, to point out and describe what I see. I claim no other right than that of speaking according to my best lights, principally before myself but in the same manner also before others, as one who has lived in all its seriousness the fate of a philosophical existence. "l For Natanson, as the diversity of the contributions to this volume attest, such seriousness involves something other than that narrow technical vision for which a topic is the more philosophical the less it has to do with anything else. In Natanson's pages-to say nothing of his teaching and conversation-there are no men of straw but living, breathing human beings; with hirn philosophy's tentacles are ubiquitous.

This book starts with a representation of Husserl's idea of phenomenology as a foundational theory of science. The following essays elucidate the main features of the phenomenological method as worked out by Husserl in the course of the development of his philosophy - starting from merely 'descriptive' and going on to 'transcendental' and 'constitutive' phenomenology - in order to get access to the foundations of knowledge in general and of scientific knowledge in particular. Further essays deal with the Husserlian foundations of natural science, and the relations between phenomenology and psychology, as well as those between phenomenology and history. This second revised and enlarged edition - the first appeared in 1987 and was edited by Lee Hardy - contains two further essays: one deals with Husserl's never abandoned idea of phenomenology as a rigorous science and his further claim to restore phenomenological philosophy as 'First Philosophy', and the other one on the problem of crisis of the Western culture Husserl was concerned with during several periods of his life, demonstrates the actuality of his phenomenology even for philosophy of science in our times.

This book is an effort to bring genetic-phenomenological analyses in contact with empirical psychology, neurology, cognitive science and research in primate cognition. The first part adresses the role of weak but not arbitrary phantasy in perception, and argues that it has a transcendental function with several different aspects. Weak phantasma can be found in all fields of sensibility and at all levels of constitution. Relevant aspects of Charles-Bonnet Syndrome are analyzed in addition to the contributions of empirical psychology to our understanding of hallucinations in normal subjects. The second part is dedicated to the process of self-organization in human and animal perception from the point of view of genetic phenomenology, concentrating on the formation, change and use of the so-called "types" (Typus). The third part investigates whether cognition, thinking and other higher order performances of the mind - both human and animal - can be understood by taking into account the contributions of phantasmatic elements in three important fields: scenic imagination in daydreams, feelings, and co-feeling with others. To this end dual-mode theories of mind and some contributions from neurology are taken into account. The conclusion reached is that most higher-order achievements of our mind - which we tend to identify with the performance of our language-system - might in fact be accomplished without language in the low-level system of phantasmatic imagination. This leads to an "inclusive theory of the subject" which allows us to understand how higher-organized animals like primates can think.

The rift which has long divided the philosophical world into opposed schools-the "Continental" school owing its origins to the phenomenology of Husserl and the "analytic" school derived from Frege-is finally closing. But this closure is occurring in ways both different and in certain respects at odds with one another. On the one hand scholars are seeking to rediscover the concerns and positions common to both schools, positions from which we can continue fruitfully to address important philosophical issues. On the other hand successors to both traditions have developed criticisms of basic assumptions shared by the two schools. They have suggested that we must move not merely beyond the conflict between these two "modem" schools but beyond the kind of philosophy represented in the unity of the two schools and thereby move towards a new "postmodern" philosophical style. On the one hand, then and for example, Husserl scholarship has in recent years witnessed the development of an interpretation of Husserl which more closely aligns his phenomenology with the philosophical concerns of the "analytic" tradition. In certain respects, this should come as no surprise and is long overdue. It is true, after all, that the early Husserl occupied himself with many of the same philosophical issues as did Frege and the earliest thinkers of the analytic tradition. Examples include the concept of number, the nature of mathematical analysis, meaning and reference, truth, formalization, and the relationship between logic and mathematics.

In the history of Kierkegaard reception scholars have predominantly focused on the pseudonymous works. Thus, while there are long traditions of research on well known pseudonymous works, such as Either/Or and The Sickness unto Death, scholarship on the edifying discourses is still at the pioneering stage. In an effort to bring this other, neglected half of Kierkegaard's authorship into focus, this volume of the Yearbook is dedicated specifically to the edifying discourses from 1843 44 and to Three Discourses on Imagined Occasions, from 1845. It features articles from leading international scholars on various aspects of these discourses, which are explored from literary, philosophical and theological perspectives. A series of articles has also been included on the history of reception of these edifying discourses in the various countries and language groups. The Yearbook also includes individual sections containing papers from recent international seminars on Kierkegaard's thought. One section provides a glimpse into the most recent work from the rich tradition of French Kierkegaard research. Another section includes leading papers from recent Hungarian Kierkegaard scholarship. These contributions serve to make this number of the Yearbook the most international to date and are proof of the growing interest in international Kierkegaard research.

The first of its kind, this book applies existential principles to sexual problems, providing clinicians with the tools to understand male sexuality more deeply. Alighting from the existential psychotherapy tenets of Irvin D. Yalom, Watter introduces the notion that the penis is a conduit for male emotion, and hence regulates their ability to form and experience intimate relationships. Subsequent chapters explore an existential view of male sexual dysfunction, non-sexual trauma, hypersexuality, changing bodies through illness, age, and injury, and examines badly behaved men to understand the meaning of certain behaviors. This book will be an invaluable resource for sex therapists, marriage and family therapists, psychologists, and social workers in practice and in training, assisting them to develop the therapeutic skills that will improve their understanding of men's psychological experience.

This book transforms phenomenology, music, technology, and the cultural arts from within. Gathering contributions by performing artists, media technology designers, nomadic composers, and distinguished musicological scholars, it explores a rich array of concepts such as embodiment, art and technology, mindfulness meditation, time and space in music, self and emptiness, as well as cultural heritage preservation. It does so via close studies on music phenomenology theory, works involving experimental music and technology, and related cultural and historical issues. This book will be of considerable interest to readers from the fields of sound studies, science and technology studies, phenomenology, cultural studies, media studies, and sound art theory. This book is equally relevant and insightful for musicians, composers, media artists, sound artists, technology designers, and curators and arts administrators from the performing and visual arts.

This book examines the notion of 'the homely' which rests at the foundation of Gaston Bachelard's concrete metaphysics. In order to trace the development of this effaced notion through the history of contemporary Continental philosophy and literature, this study progresses along two distinct arcs. One is presented in a traditional chronological fashion whereby the reader is invited to dig down into the enormous chasm set forth in Martin Heidegger's writing and its reception; become lost in Mark Danielewski's House of Leaves; climb out from this labyrinth into the maternal home; and, finally, come slowly to rest in Gaston Bachelard's concrete metaphysics. Then a Bachelardian topoanalysis is applied to these images drawn from philosophy and literature, metaphysical and concrete expression, in order to follow a second, more significant arc along which progressively more primal spaces are uncovered. This second arc leads back, ultimately, to the foundation of concrete metaphysics: home. Through this topoanalysis the author articulates a fundamental insight about the human desire to have 'a place of one's own', a warm and comfortable, fixed and fixing space in which to set ourselves apart from the strife and turmoil of 'The World'.