The classic conception of human transcendental consciousness assumes its self-supporting existential status within the horizon of life-world, nature and earth.Yet this assumed absoluteness does not entail the nature of its powers, neither their constitutive force. This latter call for an existential source reaching beyond the generative life-world network. Transcendental consciousness, having lost its absolute status (its point of reference) it is the role of the logos to lay down the harmonious positioning in the cosmic sphere of the all, establishing an original foundation of phenomenology in the primogenital ontopoiesis of life. "

The emotions occupy a fundamental place in philosophy, going back to Aristotle. However, the phenomenology of the emotions has until recently remained a relatively neglected topic. The Routledge Handbook of Phenomenology of Emotion is an outstanding guide and reference source to this important and fascinating topic. Comprising forty-nine chapters by a team of international contributors, this handbook covers the following topics: historical perspectives, including Brentano, Husserl, Sartre, Levinas and Arendt; contemporary debates, including existential feelings, situated affectivity, embodiment, art, morality and feminism; self-directed and individual emotions, including happiness, grief, self-esteem and shame; social emotions, including sympathy, aggresive emotions, collective emotions and political emotions; borderline cases of emotion, including solidarity, trust, pain, forgiveness and revenge. Essential reading for students and researchers in philosophy studying phenomenology, ethics, moral psychology and philosophy of psychology, The Routledge Handbook of Phenomenology of Emotion is also suitable for those in related disciplines such as religion, sociology and anthropology.

This is an original reading of Mikhail Bakhtin in the context of Western philosophical traditions and counter-traditions. The book portrays Bakhtin as a Modernist thinker torn between an ideological secularity and a profound religious sensibility, invariably concerned with questions of ethics and impelled to turn from philosophy to literature as another way of knowing.
Most major studies of Bakhtin highlight the fragmented and apparently discontinuous nature of his work. Erdinast-Vulcan emphasizes, instead, the underlying coherence of the Bakhtinian project, reading its inherent ambivalences as an intersection of philosophical, literary, and psychological insights into the dynamics of embodied subjectivity. Bakhtin's turn to literature and poetry, as well as the dissatisfactions that motivated it, align him with three other "exilic" Continental philosophers who were his contemporaries: Bergson, Merleau-Ponty, and Levinas. Adopting Bakhtin's own open-ended approach to the human sciences, the book stages a series of philosophical encounters between these thinkers, highlighting their respective itineraries and impasses, and generating a Bakhtinian synergy of ideas.

Legendary director, actor, author, and provocateur Werner Herzog has incalculably influenced contemporary cinema for decades. Until now there has been no sustained effort to gather and present a variety of diverse philosophical approaches to his films and to the thinking behind their creation. The Philosophy of Werner Herzog, edited by M. Blake Wilson and Christopher Turner, collects fourteen essays by professional philosophers and film theorists from around the globe, who explore the famed German auteur's notions of "ecstatic truth" as opposed to "accountants' truth," his conception of nature and its penchant for "overwhelming and collective murder," his controversial film production techniques, his debts to his philosophical and aesthetic forebears, and finally, his pointed objections to his would-be critics--including, among others, the contributors to this book themselves. By probing how Herzog's thinking behind the camera is revealed in the action he captures in front of it, The Philosophy of Werner Herzog shines new light upon the images and dialog we see and hear on the screen by enriching our appreciation of a prolific--yet enigmatic--film artist.

Existentialism is the philosophy of human existence, which flourished first in Germany in the 1920s and 1930s and then in France in the decade following the end of World War II. The operative meaning of existentialism here is thus broader than it was circa 1945 when the term first gained currency in France as a label for the philosophy of Jean-Paul Sartre. However, it is considerably less broad than the view proposed by commentators in the 1950s and 1960s who, in an attempt to overcome Sartre's hegemony, discovered the seeds of existentialism far and wide: in Shakespeare, Saint Augustine, and the Old Testament prophets. In this dictionary, existentialism is understood as a decidedly 20th-century phenomenon, though with roots in the 19th century. Effort has been made to understand the philosophy of existentialism, as all philosophies should be understood, as part of an ongoing intellectual tradition: an evolving history of problems, concepts, and arguments. The A to Z of Existentialism explains the central claims of existentialist philosophy and the contexts in which it developed into one of the most influential intellectual trends of the 20th century. This is done through a chronology, an introductory essay, a bibliography, and more than 300 cross-referenced dictionary entries offering clear, accessible accounts of the life and thought of major existentialists like Jean-Paul Sartre, Martin Heidegger, Martin Buber, Karl Jaspers, Gabriel Marcel, Simone de Beauvoir, Albert Camus, and Maurice Merleau-Ponty, as well as thinkers influential to its development such as Wilhelm Dilthey, Henri Bergson, Edmund Husserl, and Max Scheler. This book affords readers an integrated, critical, and historically-sensitive understanding of this important philosophical movement.

Since the three volume edition ofHegel's Philosophy of Subjective Spirit (1978, 19792) has been so well received, I have been encouraged to select that part of it most suitable for teaching purposes, and to publish it here as a separate work. As a teaching text, the Berlin Phenomenology has several important advan- tages. Unlike so many ofHegel's writings, must notably theJena Phenomeno- logy of 1807, it is concise and to the point, and concemed with issues already familiar to most students of philosophy. Since it consists for the most part of a searching and radical analysis of Kant's epistemology, Fichte's ethics and Schelling's system-building, it provides tirst-rate insight into Hegel's assessment of his immedi~te predecessors. When considered in context, as part of the Encyclopaedia if the Philosophical Sciences, it enables us to distinguish dearly between the systematic, the logical and the psychological aspects of Hegelianism, and is therefore also relevant to some of the central issues in modem phenomenology. It is to be hoped that the introduction and notes prepared for the present edition will prove helpful to both teachers and students. Every effort has been ma de to produce a thoroughly reliable ba sic text and an accurate translation. The text published in 1978 was prepared at the Hegel Archive in Bochum from photocopies, and I am most grateful to the Central Interfaculty of the Erasmus University, Rotterdam, for having made it possible for me to check the printed version against the original manuscripts.

"The Messianic Reduction" is a groundbreaking study of Walter Benjamin's thought. Fenves places Benjamin's early writings in the context of contemporaneous philosophy, with particular attention to the work of Bergson, Cohen, Husserl, Frege, and Heidegger. By concentrating on a neglected dimension of Benjamin's friendship with Gershom Scholem, who was a student of mathematics before he became a scholar of Jewish mysticism, Fenves shows how mathematical research informs Benjamin's reflections on the problem of historical time. In order to capture the character of Benjamin's "entrance" into the phenomenological school, the book includes a thorough analysis of two early texts he wrote under the title of "The Rainbow," translated here for the first time. In its final chapters, the book works out Benjamin's deep and abiding engagement with Kantian critique, including Benjamin's discovery of the political counterpart to the categorical imperative in the idea of "pure violence."

In this book, Jim Ruddy has proceeded deep into the hub-center of Husserl's transcendental subjectivity and unearthed an utterly new phenomenological method. A vast, originative a priori science emerges for the reader. Ruddy presents a unique and powerful eidetic science wherein the object consciousness of Husserl is suddenly shown to point beyond itself to the ultimate theme of the pure subject consciousness of God as He is in Himself. Thus, the book opens up an endlessly new, unrestricted realm of objective material for phenomenology to exfoliate and describe. This is an important work for both general phenomenologists and for scholars of Husserl, Aquinas, and Edith Stein.

Recognizing the interplay between biomedicine and indigenous medicine among the Mapuche in Southern Chile, this book explores notions of culture and personhood through the bodily experiences and medical choices of patients. Through case studies of patients in the context of medical pluralism, Kristensen argues that medical practices are powerful social symbol indicative of overarching socio-political processes. As certain types of extreme and violent experiences-known as olvidos-lack a framework that allows them to be expressed openly, they therefore surface as symptoms of an illness, often with no apparent organic pathology. In these contexts, indigenous medicine, thanks to its sensitivity to socio-political contexts, provides a space for articulation and management of collective experiences and suffering among patients in Southern Chile.

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.

This book employs Heidegger's work of the 1920s and early 1930s to develop distinctively Heideggerian accounts of agency, freedom, and responsibility, making the case that Heidegger's thought provides a compelling alternative to the mainstream philosophical accounts of these concepts. Hans Pedersen demonstrates that Heidegger's thought can be fruitfully used to develop a plausible alternative understanding of agency that avoids the metaphysical commitments that give rise to the standard free-will debate. The first several chapters are devoted to working out an account of the ontological structure of human agency, specifically focusing on the Heideggerian understanding of the role of mental states, causal explanations, and deliberation in human agency, arguing that action need not be understood in terms of the causal efficacy of mental states. In the following chapters, building on the prior account of agency, Pedersen develops Heideggerian accounts of freedom and responsibility. Having shown that action need not be understood causally, the Heideggerian view thereby avoids the conflict between free will and determinism that gives rise to the problem of free will and the correlative problem of responsibility.

This history of Russian thought was first published in Polish in 1973 and subsequently appeared 2005 in a revised and expanded publication. The current volume begins with Enlightenment thought and Westernization in Russia in the 17th century and moves to the religious-philosophical renaissance of first decade of the 20th century. This book provides readers with an exhaustive account of relationships between various Russian thinkers with an examination of how those thinkers relate to a number of figures and trends in Western philosophy and in the broader history of ideas.

A battle over the politics (and philosophy) of time is a major part of what is at stake in the differences between three competing currents of contemporary philosophy: analytic philosophy, post-structuralist philosophy, and phenomenological philosophy. Avowed or tacit philosophies of time define representatives of each of these groups and also guard against their potential interlocutors. However, by bringing the temporal differences between these philosophical trajectories to the fore, and showing both their methodological presuppositions and their ethico-political implications, this book begins a long overdue dialogue on their respective strengths and weaknesses. It argues that there are systemic temporal problems (chronopathologies) that afflict each, but especially the post-structuralist tradition (focusing on Gilles Deleuze and Jacques Derrida and their prophetic future politics) and the analytic tradition (focusing on John Rawls and philosophical methodology in general, particularly the tendency to oscillate between forms of atemporality and intuition-oriented "presentism"). What is required is a "middle-way" that does not treat the living-present and the pragmatic temporality associated with bodily coping as an epiphenomenon to be explained away as either a transcendental illusion (and as a reactive force that is ethically problematic), or as a subjective/psychological experience that is not ultimately real.

The articles in this collection focus on philosophical approaches to proper names. The issues discussed include abstract names, empty names, naming and name-using practices, definite descriptions, individuals, reference, designation, sense and semantics. The contributions show the importance and lasting influence of theories proposed by John Stuart Mill, Gottlob Frege, Bertrand Russell, Donald Davidson, and Saul Kripke. Individual chapters assess traditional analyses and modern controversies, and contribute to the debate on proper names in contemporary philosophy of language.

In this book, Robert Sokolowski argues that being a person means to be involved with truth. He shows that human reason is established by syntactic composition in language, pictures, and actions and that we understand things when they are presented to us through syntax. Sokolowski highlights the role of the spoken word in human reason and examines the bodily and neurological basis for human experience. Drawing on Husserl and Aristotle, as well as Aquinas and Henry James, Sokolowski here employs phenomenology in a highly original way in order to clarify what we are as human agents.

The Algerian War Retold: Of Camus's Revolt and Postwar Reconciliation focuses on specific aspects of Albert Camus's ethical thought through a study of his writings in conjunction with late 20th- and early 21st-century works written by Franco-Maghrebi authors on the topic of the Algerian War (1954-1962). It combines historical inquiry with literary analysis in order to examine the ways in which Camus's concept of revolt -- in his novels, journalistic writing, and philosophical essays -- reverberates in productions pertaining to that war. Following an examination of Sartre's and Camus's debate over revolution and violence, one that in another iteration asks whether FLN-sponsored terrorism was justified, The Algerian War Retold uncovers how today's writers have adopted paradigms common to both Sartre's and Camus's oeuvres when seeking to break the silence and influence France's national narrative. In the end, it attempts to answer the critical questions raised by literary acts of violence, including whether Camusian ethics ultimately lead to justice for the Other in revolt. These questions are particularly poignant in view of recent presidential declarations in response to years of active pressure applied by associations and other citizens' groups, prompting the French government to acknowledge the state's abandonment of the harkis, condemn the repression of peaceful protest, and recognize the French army's systematic use of torture in Algeria.

Approaching God explores the ways in which phenomenology, metaphysics and theological enquiry can throw light upon each other. This is a matter of great interest and importance to the future of philosophical theology and the philosophy of religion. What, if anything, has philosophical reflection about God to contribute to Christian theology? And if indeed philosophy plays a positive role in theological reflection-what kind of philosophy? The first-person philosophical perspective of phenomenology or the objective philosophical perspective of metaphysics? Masterson devotes three chapters to, respectively, phenomenological, metaphysical, and theological approaches to God. Each are seen as animated by a first principle from which a comprehensive account of everything is said to follow-'Human Consciousness' in the case of phenomenology; 'Being' in the case of metaphysics; and 'God' in the case of theology. Although philosophers and theologians such as Ricoeur, Levinas, Kearney, Caputo, and Barth are considered briefly, Approaching God essentially provides a dialogue about theological and theistic issues between the phenomenological approach of the leading French Christian phenomenologist Jean-Luc Marion and the realist metaphysical approach of Aquinas. Masterson maintains that all three approaches are needed in trying to speak appropriately about God-they are irreducible but complementary.

Through these broad and sprawling notebooks, Heidegger offers fascinating opinions on Holderlin, Nietzsche, Wagner, Wittgenstein, Pascal, and many others. The importance of the Black Notebooks transcends Heidegger's relationship with National Socialism. These personal notebooks contain reflections on technology, art, Christianity, the history of philosophy, and Heidegger's attempt to move beyond that history into another beginning.

This is a collection of original essays dealing with aspects of contemporary Existentialism form the viewpoint of traditional (Aristotelian-Thomistic) philosophy. They are intended for the interested layman rather than the professional philosopher, and are accordingly less technical than the scholarly critique. The essays examine selected areas in the philosophies of Sartre, Marcel, Heidegger and Husserl, and discuss in general the challenge that modern Existentialism poses for traditional philosophy. Especially provocative is a critique of the Existentialist tendencies in Colin Wilson's theory of The Outsider, with particular reference to its influence in the emergence of the "beat generation."

The book records the author's personal and intellectual maturation over a period of nine decades. This maturation was never purely self-propelled, but always occurred in response to teachings and experiences. Situated as a "being-in-the-world", the author's experiences reach from World War II via the Cold War to recent "terror wars." Intellectually, he participated in and reacted to a number of major perspectives: from phenomenology, existentialism, and critical theory to hermeneutics, postmodernism, and post-secularism. Exchanges with multiples interlocutors helped to shape his distinctive outlook or profile; which privileges self-other contacts over the ego, dialogue over monologue, and dialogical cosmopolitanism over chauvinistic power politics. Implicit in this emerging profile is a preference for potentiality over actuality and of relationality over static identity. Shunning doctrinal formulas or finished "systems", the author's life thus is shown to be simply a journey, an adventure to what comes, an itinerary (mentis in Deum).

If philosophy has limits, what lies beyond them? One answer is literature. In this study, rather than seeing literature as a source of illustrations of philosophical themes, the author considers both philosophy and literature as sometimes competing but often complementary ways of making sense of and conveying the character of ethical experience. She does so through an analysis of ideas about language, experience and ethics in the philosophy of Nietzsche, and of the way in which these themes are worked out and elaborated in the writings of Robert Musil and the Turkish novelist Oguz Atay.

In recent years, calls for a new humanism have arisen from a variety of voices across the spectrum of philosophy, expressing frustration with outdated models of the human that cannot account for the richness of our social being. The postmodern deconstruction of the human now requires a reconstructive moment. In response, the author articulates a new and explicitly posthumanist humanism using the framework developed by Jean-Paul Sartre in his later Marxist-Existentialist works. Sartre's unique dialectical and hermeneutical methods allow us to reconceptualize the human beyond traditional dichotomies of individual/social and freedom/necessity. The author argues that the individual and the social should be understood as existing within a dynamic, co-constituting interrelation, and that individual autonomy is not at odds with, but rather fundamentally enabled by, the social.

In God and Human Freedom: A Kierkegaardian Perspective Tony Kim discusses Soren Kierkegaard's concept of historical unity between the divine and human without disparaging their absolute distinction. Kim's central analysis between the relation of God and human freedom in Kierkegaard presents God's absoluteness as superseding human freedom, intervening at every point of His relation with the world and informing humanity of their existentially passive being. Kim argues Kierkegaard is not a strict voluntarist but deeply acknowledges God's absoluteness and initiative over and against human life. Moreover, the author's exploration of unity in Kierkegaard points to the very ethics of who God is, one who loves the world. Ultimately, God manifests that love in Jesus Christ, representing God's ultimate reconciliation with the world in his humility.

Contemporary discussions of the image like to emphasize art's societal functions. Few studies come close to answering why pictures and sculptures fascinate and intrigue regardless of any practical functions they might serve. In this original, thought-provoking study, Paul Crowther reveals the intrinsic significance of pictures and sculptures. To address the question of how painting becomes an art, Crowther uses the analytic philosophy of Richard Wollheim as a starting point. But to sufficiently answer the question, he makes an important link to a tradition much more successful in giving voice to the deeper ontology of visual art - existential phenomenology. The result is a work that demonstrates the reciprocal relationship between phenomenology and analytic aesthetics. To expand its ontological scope and solve the problem of expression, analytic aesthetics needs phenomenology; while to develop a sustained, critically balanced, and intellectually available ontology, phenomenology needs the discursive force and lucidity of analytic philosophy. This convincing case for a post-analytic phenomenology of art is an important advancement of contemporary discussions of the philosophy of art.

Over the course of the last four decades, William Leon McBride has distinguished himself as a teacher, mentor, and scholar without peer. The author of seven books and more than two hundred book chapters, articles, and reviews, he is a world-renowned expert on the philosophy of Jean-Paul Sartre and a leader in the international community of philosophers. This volume-which celebrates the occasion of his seventy-fifth birthday-includes contributions from colleagues, friends, and formers students. Together, they pay tribute to the intellectual, philosophical, and professional achievements of one of the most esteemed and accomplished scholars of his generation.