Classical phenomenology has suffered from an individualist bias and a neglect of the communicative structure of experience, especially the phenomenological importance of the addressee, the inseparability of I and You, and the nature of the alternation between them. Beata Stawarska remedies this neglect by bringing relevant contributions from cognate empirical disciplines--
such as sociolinguistics and developmental psychology, as well as the dialogic tradition in philosophy--to bear on phenomenological inquiry. Taken together, these contributions substantiate an alternative view of primary I-You connectedness and help foreground the dialogic dimension of both prediscursive and discursive experience. "Between You and I" suggests that phenomenology is best practiced in a dialogical engagement with other disciplines.

This book of highly original essays addresses the field of movement-based and dance somatics through lenses of ethics and ecology. It is based in methods of phenomenology. A new collection of essays previously published with Intellect as journal articles, with the addition of new essays and editorial material. The text considers body-based somatic education relative to values, virtues, gender fluidity, lived experience, environmental awareness, fairness, and collective well-being. In delineating interdependent values of soma, ecology, and human movement that are newly in progress, the collection conceives links between personal development of subjective knowledge and cultural, critical, and environmental positionality. The text raises questions about defining somatics and self, gender dynamics, movement preferences, normative body conceptions, attention to feelings, inclusiveness, ethics of touch, and emotional intelligence in somatics contexts. I include these crucial concerns of somatics and ethics as relational, globally complex, and ongoing. Like much of Sondra Fraleigh's writing, these essays utilize phenomenology as a method to investigate embodied relationships-often through lenses of ethics and aesthetics. In providing some examples, the text explores specific values of gratitude, listening, and emotional intelligence in somatic bodywork and learning environments.

Latin American and Latinx Philosophy: A Collaborative Introduction is a beginner's guide to canonical texts in Latin American and Latinx philosophy, providing the non-specialist with necessary historical and philosophical context, and demonstrating their contemporary relevance. It is written in jargon-free prose for students and professors who are interested in the subject, but who don't know where to begin. Each of the twelve chapters, written by a leading scholar in the field, examines influential texts that are readily available in English and introduces the reader to a period, topic, movement, or school that taken together provide a broad overview of the history, nature, scope, and value of Latin American and Latinx philosophy. Although this volume is primarily intended for the reader without a background in the Latin American and Latinx tradition, specialists will also benefit from its many novelties, including an introduction to Aztec ethics; a critique of "the Latino threat" narrative; the legacy of Latin American philosophy in the Chicano movement; an overview of Mexican existentialism, Liberation philosophy, and Latin American and Latinx feminisms; a philosophical critique of indigenism; a study of Latinx contributions to the philosophy of immigration; and an examination of the intersection of race and gender in Latinx identity.

There are perpetual debates about the extent of freedom in politics. Are we free to choose? Are we overdetermined by our material conditions? Some hybrid between the two? What is more, how are we to comprehend ourselves as creators of history if freedom itself is a problematic concept? And what would it mean if self-comprehension were foreclosed by this problematic? In this text, Austin Hayden Smidt analyzes an oft-overlooked text by Jean-Paul Sartre in order to ground a logical framework for exploring this paradox. In Critique of Dialectical Reason, Sartre sought to develop an historical and structural heuristic; one that would enable future theorists and activists alike to assess the pressing problems facing the various milieux of capitalist life. Through this heuristic, his intent was to develop an orientation enabling humans to transform their world in their perpetual creation of themselves (and vice versa). However, the stylistic difficulties of the text, as well as a general agreement among previous interpreters, has prevented the richness of the investigation from taking root. This book sets a new course, and invites further collaboration as - together - we create society as a work of art.

This text provides a phenomenological account of the experience of anti-black racism as described by Malcolm X. Central to this analysis is the phenomenology that emerges over the course of Malcolm's life, which emerges through the various personal transformations that the autobiography introduces and explores. As this process unfolds, a variety of different aspects of lived-experience can be witnessed that becomes situated within the process of naming that Malcolm employs to situate the specifics of his experience. For example, the phenomenology of Malcolm's early childhood experience, is defined by two very different competing definitions for blackness. Though Malcolm Little and his family exist or find themselves "thrown" within a social structure that employs a narrative of anti-black racism, his parents are able to provide a powerful alternative meaning for blackness that is informed by the perspective taken from the Marcus Garvey Movement of the early 1900s.When that narrative is effectively silenced given Malcolm's separation from his family, the positive meanings for black-being-in-the-world disappear and leave Malcolm with few alternatives to this new reality. As the Autobiography moves forward, Malcolm's experience becomes defined by the phenomenology that these overlapping narratives construct. During certain moments of this phenomenology, the negative aspects of anti-black racism seem to impose very specific challenges to Malcolm's lived-experience that become difficult to overcome and in others, powerful alternative meanings for black-being-in-the-world are taken-up and successfully employed to address the consequences of this type of racism. Though the fact of anti-black racism is never actually defeated, Malcolm's relationship to this process is drastically transformed over the course of his reflection.

This book offers a phenomenological conception of experiential justification that seeks to clarify why certain experiences are a source of immediate justification and what role experiences play in gaining (scientific) knowledge. Based on the author's account of experiential justification, this book exemplifies how a phenomenological experience-first epistemology can epistemically ground the individual sciences. More precisely, it delivers a comprehensive picture of how we get from epistemology to the foundations of mathematics and physics. The book is unique as it utilizes methods and insights from the phenomenological tradition in order to make progress in current analytic epistemology. It serves as a starting point for re-evaluating the relevance of Husserlian phenomenology to current analytic epistemology and making an important step towards paving the way for future mutually beneficial discussions. This is achieved by exemplifying how current debates can benefit from ideas, insights, and methods we find in the phenomenological tradition.

Continuum's Guides for the Perplexed are clear, concise and accessible introductions to thinkers, writers and subjects that students and readers can find especially challenging. Concentrating specifically on what it is that makes the subject difficult to fathom, these books explain and explore key themes and ideas, guiding the reader towards a thorough understanding of demanding material. Edmund Husserl's work is a cornerstone of Continental philosophy and the phenomenological tradition. Husserl stands as a key influence on such major philosophers as Heidegger, Merleau-Ponty and Sartre, and is required reading for anyone studying phenomenology and European philosophy of the last 100 years. However, the complex ideas central to his work, and the rather convoluted language in which they are expressed, mean that arriving at a full and clear understanding of Husserlian phenomenology is no small undertaking. Husserl: A Guide for the Perplexed addresses directly those major points of difficulty faced by students of Husserl and leads them expertly through the maze of complex ideas and language. In identifying and working through common sources of confusion arising from Husserl's philosophy, the book builds up a comprehensive and authoritative overview of his thought and, more broadly, of phenomenology itself. The text covers the central tenets of phenomenology, Husserl's work on consciousness, and key philosophical topics in Husserl, including psychologism, intersubjectivity, the lifeworld and the crisis of the sciences.

Despite the fact that we have been studying posttraumatic stress disorder (PTSD) since at least the late 1800s, it remains prevalent and, in many cases intractable. Merleau-Ponty and a Phenomenology of PTSD: Hidden Ghosts of Traumatic Memory begins with the assertion that we struggle to successfully treat PTSD because we simply do not understand it well enough. Using the phenomenological approach of Maurice Merleau-Ponty - which focuses on the first-person, lived experience of the trauma victim - Merleau-Ponty and a Phenomenology of PTSD: Hidden Ghosts of Traumatic Memory focuses on reframing our understanding of combat trauma in two fundamental ways. First, the concepts of embodiment and adaptation give us an understanding of the human being as fundamentally adaptive. This allows us to view traumatic responses as adaptive as well. When the roots of traumatic injury become reframed in this way, combat-related PTSD can be understood more accurately as a set of symptoms borne of strength and survival rather than weakness or disorder. Second, phenomenology reveals that a different ghost haunts those who are afflicted by trauma. For the past century, trauma studies across disciplines have all assumed that the ghost of a singular traumatic event haunts the sufferer. While this is likely a part of the problem, further study shows that those who suffer from trauma are also haunted by the specter of a world without meaning. In other words, phenomenology reveals that what is injured in trauma is not just the mind or the body but the entire worldview of the individual. It is this aspect of the injury - the shattering loss of one's blueprint of the world - that is missing from other accounts of trauma. Rather than aim to upend previous research in the fields of psychology and neuroscience, Merleau-Ponty and a Phenomenology of PTSD: Hidden Ghosts of Traumatic Memory uses the phenomenological approach to bring them together and expand then. It is in this expansion that we are able to consider what we may have previously missed - which stands to improve our understanding and treatment of trauma in general.

This book, first published in 1987, is a study of the development of Sartre's political thought from the late 1920s to the liberation of France in 1944, concentrating particularly upon his concept of freedom. It is argued that the evolution of Sartre's thinking can be regarded as constituting a series of problematics each of which has a corresponding notion of freedom, and these problematics are elucidated in turn.

This book, first published in 1987, is an extended examination of Merleau-Ponty's political philosophy. It describes and critically elucidates the main political themes to be found in his writings, and shows how his political ideas are related to his general phenomenological philosophy.

This book, first published in 1965, is a critical exposition of the philosophical doctrines of Jean-Paul Sartre. His contribution to ethical and political theory, and to metaphysics and ontology, is reviewed against the background of German idealism and phenomenology, and his arguments are presented clearly so that readers may assess their philosophical value in their own right.

This book, first published in 1953, was one of the first written in English that attempted to provide a sympathetic analysis of the new movement of Existentialism. In the attempt to bring out what is of permanent value in what was at the time a study yet to gain academic recognition, it is a valuable work that presents a clear-eyed analysis from the ground up.

This book, first published in 1961, is a careful analysis of this modern movement of thought, and especially of its leading German representative Martin Heidegger. This study presents a sound reading and criticism of the existentialist thinkers.

This book, first published in 1951, discusses the fundamental concepts which have crystallized around the fatal 'crisis'. It proceeds by critically examining the theories which, from Kierkegaard to Heidegger, Sartre and their associates, have placed Existentialism in the focus of philosophical thought.

How does the theme of the other--as person, experience or alternative conceptual scheme-allow us to reassess the role of the self in literary texts? This book employs phenomenology and semiotics to argue that modern literature is strongly concerned with the role of time in the construction of the self. Alterity and Criticism: Retracing Time in Modern Literature argues that the role of time in canonical literature underlies the experience of alterity and requires a new hermeneutic to clarify how the self emerges in literary texts. Romantic poetry from Goethe to Shelley and the modern prose tradition from Flaubert to Butor constitute different traditions but also indicate, on a textual basis, how alterity performs a crucial role in reading, thus encouraging us to interpret literary texts in terms of the related concerns of self, other and time. The author examines the phenomenology of Emmanuel Levinas and Wolfgang Iser, as well as the cultural semiotics of Julia Kristeva, to argue that modern literature provides the occasion for a new understanding of the self in time and, in this way, addresses some of the pressing literary problems of our own period.

When do we interpret? That is the question at the heart of this important new work by Johann Michel. The human being does not spend his time interpreting in everyday life. We interpret when we are confronted with a blurred, confused, problematic sense. Such is the originality of the author's perspective which removes the anthropological interdict that has hampered hermeneutics since Heidegger. Michel proposes an anthropology of homo interpretans as the first and founding principle of fundamental ontology (relating to the meaning of being) as well as of the theory of knowledge (relating to interpretation in the human sciences). He argues that the root of hermeneutics lies in ordinary interpretative techniques (explication, clarification, unveiling), rather than as a set of learned technologies applied to specific fields (texts, symbols, actions).

This study, first published in 1984, presents an explanation and critical examination of the theories of Sartre, Heidegger, Husserl and Hegel on the fundamental relationships between persons. It also synthesizes the results into a new conception of one's relation to other people. Sartre's famous discussion of 'the Look' in his early treatise, Being and Nothingness, is the point of departure and central text. Since Sartre critically responds to his three famous predecessors, these thinkers are given an independent hearing. The book demonstrates various ways in which persons are internally related to one another, shows that one's access to other people typically does not compare unfavourably with one's access to oneself, and establishes the importance of a prior comprehension of the status of other people for an adequate treatment of knowing them.

Social philosophy oscillates between two opposing ideas: that individuals fashion society, and that society fashions individuals. The concept of 'situation' was elaborated by the French existentialist thinkers to avoid this dilemma. Individuals are seen as actively situating themselves in society at the same time as being situated by it. This book, first published in 1990, traces the development of the concept of situation through the work of Gabriel Marcel, Jean-Paul Sartre, Simone de Beauvoir and Maurice Merleau-Ponty. It shows how it illuminates questions of self or subjectivity, embodiment and gender, society and history, and argues that it goes far beyond the currently fashionable notions of the 'death of the subject'.

Nietzsche read far more widely, and more actively, than he led us to believe. Reading was his most important intellectual stimulus: he lived a very isolated life for most of his career, and particularly in the 1880s. Much of what Nietzche thought and wrote therefore came in response to his reading. This book is an in-depth study of Nietzsche's reading, and his knowledge of philosophy and philosophers. It examines his relation to the major European thinkers and Eastern traditions, as well as his knowledge and reading of intellectual women and journals of philosophy. Author Thomas H. Brobjer has gathered much previously unpublished information about Nietzsche's reading and library, including a great deal about the annotations he made in his books. Nietzsche's Knowledge and Reading and Philosophy will be useful as a handbook for anyone interested in the philosophical context of Nietzsche's thought. It will become an important reference work for all those interested in Nietzsche's philosophy.

This title was first published in 2001. This collection of new essays on phenomenological themes reviews aspects of the philosophical movement which began with the publication in 1900-01 of Edmund Husserl's path-breaking Logical Investigations. A broad survey of phenomenology is particularly timely given that this philosophical movement is reaching a hundred years of its existence. The thirteen contributions represent a wide range of approaches and interests within the phenomenological framework. Some present approaches to Husserl, while others explore aspects of the fundamental texts of phenomenology and provide critical discussions of later thinkers such as Heidegger, Sartre, and Derrida whose relation to Husserl receives particular attention. The final section relates phenomenology to other disciplines and to broader issues in social thought and cultural studies. This book will enable students and professional philosophers alike to explore the various strands of this widely influential school of thought.

In this important volume, French philosopher and poet J.L. Chretien boldly and subtly applies his vast experience in phenomenology to poetry and literature - showing indeed how to bridge the boundary with philosophy. His real aim is implicit and brave: to show that spiritual authors from Augustine to Claudel surpass Bergson in their philosophical grasp of intuition and joy. He thus claims new turf for spiritual authors in the context of examining an important human constellation of emotions. The approach is exquisitely multi-disciplinary and makes a vital contribution to our understanding of the phenomenology of religious experience. Available in English for the first time, his work will be of immediate interest to philosophers, theologians, literary critics, psychologists, art historians and sociologists.

This study, first published in 1998, makes a lively and welcome contribution to the critical analysis of Nietzsche's seminal classic This Spoke Zarathustra. Through a close textual reading of the neglected and ill-understood part four of the text, the author seeks to show that Nietzsche's project of self-overcoming is a failure. Offering herself as a philosopher-priestess of the wisdom of pessimism, Francesca Cauchi invokes a complex of responses in the reader, providing a necessary challenge to any and all advocates of life.