In the last decade, a great variety and volume of scholarly work has appeared on mind-wandering, a mental process involving a vast range of human life, connected with "first-person perspective" and "personhood", submental thinking, mental autonomy, etc. While different and emerging features that flow into and out of one another (second field, mental travel, visual imagery, inner speech, unspecific memory, autobiographical memory, fantasies, introspection, etc.) and negative and positive approaches seem to describe mind-wandering, we offer an interdisciplinary theoretical and empirically informed and informative overview on mind-wandering studies and methodologies oriented toward the educational field. The aim is to transform and enrich the debate on mind-wandering but also to show how theoretical arguments and research findings could inform the teaching-learning context. This groundbreaking book, moves along three representations of developed scientific knowledge: imaginary lines, circles and spirals. The first section, "The Lines", develops new lines of inquiry on attention (selective and sustained) and mind-wandering, the influence of age and mind-wandering, embodiment, consciousness and experience and mind-wandering. In the second section, the "Circles", groups of Chapters on the same topic, methodology (tasks and measurement), intervention (auditory beat stimulation and mindfulness practices) and creativity, recreate a dance of interacting parts in which there are always profitable, decisive and retroactive exchanges between the information that each group or author activates. The last section, "The Spirals", critically discusses the absence of a unified theoretical perspective, in the pedagogical field, attentive both to the processes of emergence and the interactions between parts.

By proposing the Microcosm and Macrocosm analogy for dialogue between Islamic Philosophy and Occidental Phenomenology, the authors of this volume are reviving the perennial positioning of the human condition in the play of forces within and without the human being. This theme has run from Plato through the Middle Ages, Renaissance and Modernity, and has been ignored by contemporaries. It now acquires a new pertinence and striking significance due to the scientific discoveries into the "infinitely small" in life, on the one hand, and the prodigious technological discoveries of the "infinitely great" on the other. Both open up undreamt-of prospects for the continuing conquest of cosmic forces. The human person - thrown into turmoil by the new approaches to life and needing to acquire new habits of mind, having lost security of all beliefs - desperately seeks a new clarification of the Human Condition within the unity of everything-there-is, of cosmic forces, and of his destiny. The dialogue between Islamic Philosophy and phenomenology of life can show the way.

Papers by: Gholam-Reza A'awani, Mehdi Aminrazavi, Roza Davari Ardakani, Mohammad Azadpur, Gary Backhaus, Marina Banchetti-Robino, William Chittick, Seyed Mostafa Muhaghghegh Damad, Golamhossein Ebrahimi Dinani, Nader El-Bizri, Kathleen Haney, Salahaddin Khalilov, Sayyid Mohammad Khamenei, Mahmoud Khatami, Mieczyslaw Pawel Migon, Nikolay Milkov, Sachiko Murata, Anna-Teresa Tymieniecka, Daniela Verducci.

This book analyzes the relation between the flow time and poetic speech in drama and rhetoric. It begins with the classical understanding of time as flux, and its problems and paradoxes entailing from Aristotle, Augustine, Kant and Husserl. The reader will see how these problems unfold and find resolutions through dramatic speech and rhetoric which has an essential relation to the flow of time. It covers elements in poetic speech such as affect, rhythm, metaphor, and syntax. It uses examples from classical rhetorical theories by Aristotle, Cicero, Quintilian, dramatic speeches from Shakespeare, as well as other modern dramatic texts by Chekhov, Beckett, Jelinek and Sarah Kane. This book appeals to students and academic researchers working in the philosophical fields of aesthetics and phenomenology as well those working in theater and the performing arts.

How Non-being Haunts Being reveals how the human world is not reducible to "what is." Human life is an open expanse of "what was" and "what will be," "what might be" and "what should be." It is a world of desires, dreams, fictions, historical figures, planned events, spatial and temporal distances, in a word, absent presences and present absences. Corey Anton draws upon and integrates thinkers such as Jean-Paul Sartre, Henri Bergson, Kenneth Burke, Terrence Deacon, Lynn Margulis, R. D. Laing, Gregory Bateson, Douglas Harding, and E. M. Cioran. He discloses the moral possibilities liberated through death acceptance by showing how living beings, who are of space not merely in it, are fundamentally on loan to themselves. A heady multidisciplinary work, How Non-being Haunts Being explores how absence, incompleteness, and negation saturate life, language, thought, and culture. It details how meaning and moral agency depend upon forms of non-being, and it argues that death acceptance in no way inevitably slides into nihilism. Thoroughgoing death acceptance, in fact, opens opportunities for deeper levels of self-understanding and for greater compassion regarding our common fate. Sure to provoke thought and to stimulate much conversation, it offers countless insights into the human condition.

There are few topics more central to philosophical discussions than the meaning of being, and few thinkers offering a more compelling and original vision of that meaning than Edith Stein (1891-1942). Stein's magnum opus, drawing from her decades working with the early phenomenologists and intense years as a student and translator of medieval texts, lays out a grand vision, bringing together phenomenological and Scholastic insights into an integrated whole. The sheer scope of Stein's project in Finite and Eternal Being is daunting, and the text can be challenging to navigate. In this book, Sarah Borden Sharkey provides a guide to Stein's great final philosophical work and intellectual vision. The opening essays give an overview of Stein's method and argument and place Finite and Eternal Being both within its historical context and in relation to contemporary discussions. The author also provides clear, detailed summaries of each section of Stein's opus, drawing from the latest scholarship on Stein's manuscript. Edith Stein's Finite and Eternal Being: A Companion offers a unique guide, opening up Stein's grand cathedral-like vision of the meaning of being as the unfolding of meaning.

Dana S. Belu combines Heidegger's phenomenology of technology with feminist phenomenology in order to make sense of the increased technicization of women's reproductive bodies during conception, pregnancy, and birth.

Adolf Reinach was one of the leading figures of the Munich and GAttingen circles of phenomenology, and Husserl's first real co-worker. Although his writings are highly original and remarkably clear, Reinach's tragic death in the First World War prevented him from formulating a definitive statement of his phenomenology, leaving his name virtually unknown to all but a small circle. In his ground-breaking study, Judgment and Sachverhalt, DuBois shows how Reinach succeeds in developing a realist ontology and epistemology based on rigorous argumentation and phenomenological elucidation. Drawing from numerous texts and the developments of Reinach's students and colleagues - Roman Ingarden, Alexander PfAnder and Dietrich von Hildebrand above all - DuBois presents, refines and defends Reinach's phenomenological realism'. Confrontations of Reinach's theories of states of affairs, concepts and speech acts with the work of contemporary authors like Chisholm and Searle allow readers to evaluate Reinach's philosophy, not only in the light of the later developments of Husserl, but also in the light of certain Anglo-American developments.

This text was originally published in France, in 1940, under the title of "L'Imaginaire". It was designed as an essay in phenomenology and it constitutes an attempt to introduce Husserl's work into French culture, and from there to the English speaking world. Published three years before "Being and Nothingness", it reveals Sartre's extended examination of such concepts as nothingness and freedom, both derived here from the consciousness's ability to imagine objects not only as they are but as they are not, and to imagine objects not in existence. According to Sartre, an object can be given to us in three ways: by perceiving it, by having an idea of it, and by imagining it (having an image of it). Although we may try to respond to the image in the same way as we would to the object itself, the fact remains that an image, however vivid, presents its object as not being.

This text explores how self-consciousness and self-understanding differ phenomenologically from the experience and comprehension of others, and the extent to which such relations are constitutively interdependent. Jardine argues that Husserl's analyses of selfhood and intersubjectivity are animated by the question of what's at stake in recognising an agent's engagement as the situated response of a person, rather than simply as the comportment of an animal or living body. Drawing centrally from the freshly excavated Ideas II drafts and manuscripts, the author develops Husserl's often fragmentary investigations of attention, habit, emotion, freedom, the common world, and action, and considers their implications for subjectivity and the experience of others. Empathy, Embodiment, and the Person also brings Husserlian phenomenology into dialogue with twenty-first century philosophical concerns, from accounts of selfhood and agency from analytic philosophy to the treatment of social experience in critical theory. The book shows the reader that transcendental phenomenology can be rejuvenated by engaging with a broader philosophical landscape and will appeal to researchers, students, and instructors in the field.

How is society possible? In Die Krisis der europiiischen Wissenschaflen und die transzendentale Phiinomenoiogie, I Edmund Husserl is found with a pathos send ing out pleas for belief ("Glauben") in his transcendental philosophy and tran scendental ego. The traditional idea of theoretical reflection instituted in ancient Greece as the suspension of all taken for granted worldly interests has, through a partial realization of itself, forsaken itself in the one-sided development of the objective mathematical-natural sciences as they themselves have become so taken for granted, with the method and validity of their results held as so self-evident, that they appear as resting self-sufficiently on their own grounds, while pursuing an increasingly abstract mathematization of nature. The sciences are left without a foundation and their meaning within the world consequently unintelligible, while their objective and valid abstract concepts continually tend to supercede the everyday life-world and render it questionable. In the end, these of belief in the everyday life-world or reflective evolving and exchanging attitudes doubt (science) ultimately leads to a disbelief in both, and a search in one direction for idol leaders and in the other for the cult of experience. This collapse of Western belief systems becomes particularly threatening as it turns into nihilism which is the development of beliefs in societal forms which employ 2 natural and social science for the liquidation of humanity and nature. Society starts becoming impossible."

This book is an investigation of the role of creative labor and the five senses in Rainer Maria Rilke's prose works, including his "Primal Sound" essay, the Stories of God, The Notebooks of Malte Laurids Brigge, and his monograph on Auguste Rodin. It is about several protagonists' quest to achieve creative labor by reconnecting spirit or the unconscious to the hand. There are many difficulties in the way, however, illustrated by Rilke's essays, tales, and monographs. In the process of overcoming these impediments, the five senses are expanded and refined. Rilke's characters undergo a transformation that not only allows them to do true creative labor, but also brings them into a new relationship with themselves, the world around them and other people. Nicholas Carroll Reynolds received his PhD at the University of Oregon, USA. He has authored several articles on philosophy and literature, and has worked as an editor and translator. He is currently employed at Trinity University in San Antonio, Texas, USA, where he teaches in the German, Philosophy, and First Year Experience programs, as well as in Trinity's Study abroad program in Berlin, Germany.

Aron Gurwitsch (1900-73) was one of the most important figures in the phenomenological movement between the 1920s and the 1970s. Through his introduction of Gestalt theoretical concepts into phenomenology, he exerted a powerful influence on Maurice Merleau-Ponty and others. The contributions to this memorial volume, most written by friends and students of Gurwitsch, contain critical studies of the work of Aron Gurwitsch and attempts to extend his philosophical analyses to new problems and fields. Ranging from formal ontology through the philosophy of the social sciences to the interpretation of Kant, the essays assembled here are both a tribute to and a continuation of the philosophical legacy of Aron Gurwitsch. The contributions will be of interest to advanced undergraduates and graduate students, and to specialists in a wide range of areas.

This study of the philosophical aspects of Conrad's novels offers evidence that the works exhibit a powerful existential strain, foreshadowing many central concerns of 20th-century modernism. The author reveals that Conrad's fiction is replete with ideas from Sartre, Camus, Jaspers, Marcel, Heidegger, Kierkegaard and Nietzsche. Like Camus, Conrad suggests that man, thrown by chance into an absurd universe, must rebel against the condition of mere functionalism induced by circumbient obstacles which include other people, who should be used to enhance one's life through existential commitment, fidelity and communication. The author points out Conrad's emphasis on the supremacy of emotions over abstract rationality, with particular stress on feelings such as alienation, despair, anxiety and nausea - and their conquest by Heideggerian resolve that is able to transcend nihilism and provide a personal sense of self-justification.

Our sensory relationships with the social and biological world have altered appreciably as a result of recent developments in internet and other mobile communication technologies. We now look at a screen, we touch either the screen or a keyboard in response to what we see and, somehow, an element of our sensory presence is transmitted elsewhere. It is often claimed that this change in the way we perceive the world and each other is without precedent, and is solely the result of twenty-first-century life and technologies. This book argues otherwise. The author analyses the evolving portrayals of 'haptic' sensations - that is, sensations that are at once tactile and visual - in the theories and prose of the writer-philosophers Georges Bataille (1897-1962), Maurice Blanchot (1907-2003) and Michel Serres (1930-). In exploring haptic perception in the works of Bataille, Blanchot and Serres, the author examines haptic theories postulated by Alois Riegl, Laura U. Marks, Mark Paterson and Jean-Luc Nancy.

This volume explores Max Scheler's role within the philosophical and sociological debates of his time into the 21st century. Scheler was an interpreter, a transmitter of, and respondent to the philosophical and sociological tradition. He was an interlocutor for his contemporaries, and an inspiration for subsequent and current debates in philosophy, psychology, and political thought. Both young and established scholars shed light on central and less investigated aspects of Scheler's thought, such as the question of moral facts, personal individuality, cosmopolitanism, and opportunities for intercultural understanding. The contributors delve into Scheler's influence on thinkers such as Tischner or Logstrup, as well as his role as a key figure within Catholic thought. The book appeals to students and researchers while exploring how engaging with Scheler can benefit contemporary debates on embodiment, psychopathology, and value pluralism.

What does Heidegger's controversial notion of the Event mean? Can it be read as an historical prophecy connected to his political affinity with Nazism? And what has this concept to do with the possibility of a new beginning for Western philosophy after Schelling and Nietzsche? This book highlights the theoretical affinity between the results of Schelling's speculations and Heidegger's later theories. Heidegger dedicated a seminar to Schelling's Philosophical Investigations into the Essence of Human Freedom in 1927-28, immediately after the publication of his Sein und Zeit. He then returned to this work during the courses he taught in 1936 and again in 1941, with lectures dedicated to the Metaphysics of German Idealism. Heidegger's introduction of the Event is reminiscent of Schelling's effort to think of "being" in its organic connection to time, and is such a new form of Schelling's positive philosophy. Thanks to a concept of being intimately linked to that of time, these latter of Heidegger's theories culminate in a form of positive, historical philosophy as well as with a definition of a post-metaphysical Absolute that, in close connection with primal Nothingness, is beyond any form of onto-theology. It also reveals close connections to Nietzsche's introduction of the eternal recurrence, which rethinks being as a never-ending becoming.

The book is the first formulation of a meta-philosophical scheme rooted in the embodied cognition paradigm. The latter views subjects capable of cognition and experience as living, embodied creatures coupled with their environments. On the other hand, the emergence of experimental philosophy has given rise to a new context in which philosophers have begun to search for a more thorough definition of philosophical competence. The time is ripe for these two trends to join their efforts. Therefore, the book discusses what it means for a human being thought of as a living subject to pursue philosophy. In this context, in contrast to the existing literature, philosophical competence must not be conflated with competence in philosophy. The former is a skill or attitude. The book refers to this peculiar attitude as the recognition of one's epistemic position.

Substantial encouragement for this volume came from the editors and readers of the Studies for Phenomenological and Existential Philosophy (SPEP) at Northwestern University Press. But its publi cation has been made possible only by the unqualified and un abridged acceptance of the Editorial Board of Phaenomen%gica, which at the time was still headed by its founder, the late Professor H. L. Van Breda, who welcomed the manuscript most generously. This makes his untimely passing even more grievous to me. The stylistic copy editing and proof reading were handled ef ficiently by Ruth Nichols Jackson, secretary of the Philosophy Department. In the proof reading I also had the able help of my colleague Stanley Paulson. I dedicate this book to the memory of my late brother, Dr. chern. Erwin Spiegelberg, at the time of his death assistant professor at the University of Rio de Janeiro, who preceded me by two years in emigrating from Nazi Germany. When in 1938 he put an end to his life in an apparent depression, he also did so in order not to become a burden to his brothers, who were on the point of following him. Whatever I, more privileged in health and in opportunities in the country of my adoption, have been able to do and achieve since then has been done with a sense of a debt to him and of trying to live and work for him too."

The articles included in this volume originate from contributions to the International Conference on Philosophy and Science in Phenomenologi cal Perspecllve, held in Buffalo in March 1982. The occasion had been to honor the late Professor Marvin Farber, a long time distinguished member of the Department of Philosophy, State University of New York at Buffalo. and the Founding Editor of the journal, Philosophy and Phenomenological Research. Many of the papers were subsequently rewritten, expanded or other wise edited to be published in the series Phaenomenoiogica. The articles lIy Professor Frings and Professor Rotenstreich had not been presented at the conference, although they were originally invited papers. We regret that not all papers submitted to the conference, including com ments, could be accommodated in this volume. Nonetheless, our sincere gratitude is due to all participants who have made the conference a memorable and worthy event. nt of Philosophy, State University of New York at The Departme Buffalo, as the sponsor of the conference, wishes to acknowledge the grants from the Conferences in the Disciplines Program, Conversations in the Disciplines Program, and the International Studies of the State University of New York at Buffalo, as well as for a grant from the National Endowment for the Humanities. The International Phenomenological Society, with Professor Roderick Chisholm succeeding Marvin Farber as its president, co-sponsored the conference."

Beginning from the program for phenomenology set forth in Edmund Husserl's The Crisis of the European Sciences and Transcendental Phenomenology, Ian H. Angus investigates the crisis of reason in a contemporary context. In Groundwork of Phenomenological Marxism: Crisis, Body, World, Angus connects the late work of Marx to human motility, natural fecundity (excess), and ecology. Angus's overall conception of phenomenology is Socratic in that it is concerned with the presuppositions and application of knowledge-forms to their lifeworld grounding. He argues that the crisis produced by the formalization of reason creates an inability to foster differentiated community as expected by both Husserl and Marx and that the formalization of human motility by the regime of value reveals the ontological productivity of natural fecundity (excess) and shows the priority of ecology as the contemporary exemplary science. Husserl's idea of Europe as the home for philosophy is surpassed. Angus further argues that the contemporary task for Socratic phenomenology is in the epochal confrontation between planetary technology and place-based Indigeneity. He demonstrates that community and labor depend upon natural fecundity (excess) and locates their realization in the dialogue between civilizational-cultural lifeworlds, especially with respect to their ecological formation and access to transcendentality. This book lays out the fundamental concepts of a systematic phenomenological Marxian philosophy.

This book analyzes the philosophical foundations of sensorimotor theory and discusses the most recent applications of sensorimotor theory to human computer interaction, child s play, virtual reality, robotics, and linguistics.

Why does a circle look curved and not angular? Why does red not sound like a bell? Why, as I interact with the world, is there something it is like to be me? An analytic philosopher might suggest: if we ponder the concept of circle we find that it is the essence of a circle to be round . However, where does this definition come from? Was it set in stone by the Gods, in other words by divine arbiters of circleness, redness and consciousness? Particularly, with regard to visual consciousness, a first attempt to explain why our conscious experience of the world appears as it does has been attributed to Kevin O Regan and Alva Noe, who published their sensorimotor account of vision and visual consciousness in 2001.

Starting with a chapter by Kevin O Regan, "Contemporary Sensorimotor Theory" continues by presenting fifteen additional essays on as many developments achieved in recent years in this field. It provides readers with a critical review of the sensorimotor theory and in so doing introduces them to a radically new enactive approach in cognitive science."

This volume is chiefly composed of revised versions of essays presented and discussed at the research symposium of the same title held in Delray Beach, Florida, on May 7-9, 1993. The symposium was conducted under the sponsorship of the William F. Dietrich Eminent Scholar Chair in Philosophy at Florida Atlantic University and the Center for Advanced Research in Phenomenology, Inc. Several essays have been added, including the Husserl ineditum and its translation. The intention of the project was to attract even wider appreciation for this posthumous work by Husserl, especially since it has now been first translated into English by Andre Schuwer and Richard Rojcewicz. In manuscript form, the Ideas II was known to Martin Heidegger and Maurice Merleau-Ponty before Sein und Zeit (1927) and Phenomenologie de la perception (1945), as well to Edith Stein and Ludwig Landgrebe, of course, who worked on it as Husserl' s assistants. It was published in 1952 as Volume IV of the Husserliana series, and critical studies of that volume were written by Paul Ricoeur and Alfred Schutz. Now that there is an English translation, it is increasingly being taught in the United States along with the Ideas I.

5 sehr merkwurdiger Tatsachen zutage gefordert, die vordem verborgen waren, und wirklich psychologische Tatsachen, wenn auch die Physiologen manche grosse Gruppen von ihnen ihrer eigenen Wissenschaft mit zurechnen. Mag die Einstimmigkeit 5 in der theoretischen Interpretation dieser Tatsachen auch sehr weit zuruckstehen hinter derjenigen der exakten naturwissen- schaftlichen Disziplinen, so ist sie in gewisser Hinsicht doch wieder eine vollkommene, namlich was den methodischen Stil der gesuchten Theorien anlangt. Jedenfalls ist man in den inter- 10 nationalen Forscherkreisen der neuen Psychologie der festen Uberzeugung, einer bis vor kurzem ungebrochenen Uberzeugung, dass nun endlich die allein wahre und echte Psychologie in den Gang gebracht sei, als eine strenge Wissenschaft, auf deren Wegen die Gesamtheit aller psychologischen Probleme, aller 15 zur individuellen und Kulturgeistigkeit gehorigen, liegen mussen. Es bedurfe nur, wie in jeder auf elementaren Aufbau und auf die Erklarung aus elementaren Gesetzen bedachten Erfahrungs- wissenschaft, geduldiger Zuruckhaltung und eines ganz vor- sichtigen Emporschreitens; man durfe nur nicht voreilig nach 20 Problemen greifen, die noch nicht zu wissenschaftlicher Be- arbeitung reif, fur die noch nicht die Tatsachenunterlage bereit- gestellt und die notigen Erfahrungsbegriffe geschaffen sind. Einen nicht geringen Zuwachs an innerer Sicherheit hat die neue Psychologie durch die gelingende Schopfung einer Psycho- 25 technik erhalten. Nun schien diese Psychologie wirklich der exakten Physik gleichzustehen. Sie war nun sogar so weit, um ihre psychologische Erkenntnis, ganz so wie physikalische und chemische, technisch nutzbar zu machen.