This book initiates the discussion between psychoanalysis and recent humanist and social scientific interest in a fundamental contemporary topic - the nonhuman. The authors question where we situate the subject (as distinct from the human) in current critical investigations of a nonanthropoentric universe. In doing so they unravel a less-than-human theory of the subject; explore implications of Lacanian teachings in relation to the environment, freedom, and biopolitics; and investigate the subjective enjoyments of and anxieties over nonhumans in literature, film, and digital media. This innovative volume fills a valuable gap in the literature, extending investigations into an important and topical strand of the social sciences for both analytic and pedagogical purposes.

Originally entitled Osoba i Czyn and published in Poland in 1969, TheActing Person is the official English translation and has been thoroughly edited and revised with the collaboration of the author.

The book stresses that Man must ceaselessly unravel his mysteries and strive for a new and more mature expression of his nature. The author sees this expression as an emphasis on the significance of the individual living in community and on the person in the process of performing an action. The author states in his preface that he has tried to face the major issues concerning life, nature, and the existence of Man directly as they present themselves to Man in his struggles to survive while maintaining the dignity of a human being, but who is torn apart between his all too limited condition and his highest aspirations to set himself free.

The author hopes that his book "contributes to this disentangling of the conflicting issues facing Man, which are crucial for Mana (TM)s own clarification of his existence and direction of his conduct."

The authora (TM)s analysis of the human being is a dynamic counter to the materialistic and positivistic tendencies in various schools of modern philosophy. Ever since Descartes, the knowledge of Man and his world has been identified through cognition. This book is a reversal of the post-Cartesian attitude toward Man in that it characterises him as the person in action.

Audience: The Acting Person will be of great interest to philosophers, anthropologists, and scholars specializing in phenomenology. It will also be of deep concern to theologians, priests, seminarians, and members of religious orders who wish to gain an insight into Pope JohnPaul IIa (TM)s philosophy of life.

This book deals with foundational issues in Phenomenology as they arise in the smoldering but tense dispute between Husserl and Heidegger, which culminates in the late 1920s. The work focuses on three key issues around which a constellation of other important problems revolves. More specifically, it elucidates the phenomenological method of the reductions, the identity and content of primordial givenness, and the meaning and character of categorial intuition. The text interrogates how Husserl and Heidegger understand these points, and clarifies the precise nature of their disagreements. The book thus sheds light on the meaning of intentionality and of its foundation on pre-objective time, on the sense of the phenomenological a priori, on intentional constitution, on the relatedness between intentionality and world, and on Heidegger's debt to Husserl's categorial intuition in formulating the question regarding Being/Nothing. The author revisits these fundamental issues in order to suggest a general intra-phenomenological settlement, and to do justice to the corresponding contributions of these two central figures in phenomenological philosophy. He also indicates a way of reconciling and interweaving some of their views in order to free Phenomenology from its inner divisions and limitations, enabling it to move forward. Phenomenology can re-examine itself, its obligations, and its possibilities, and this can be of benefit to contemporary philosophy, especially with regard to problems concerning consciousness, intentionality, experience, and human existence and praxis within a historical world in crisis. This book is ideally suited to students and scholars of Husserl and Heidegger, to philosophers of mind, consciousness and cognition, and to anyone with a serious interest in Phenomenology.

Introducing the thought of philosopher and theologian Jean-Yves Lacoste, this book provides an overview spanning Lacoste's earliest works on sacramentality to his latest work Etre en Danger (2011) in which Lacoste opens up the liturgical experience onto a spiritual experience of life. Schrijvers unfolds the logic of what Lacoste calls 'the liturgical experience' from its violent variety in Experience et Absolu to the logic of love and love's possibility as it is developed in the later works. Throughout the book, the focus is on Lacoste's dialogue with Heidegger and through this his attempt to widen the scope of phenomenology to include the phenomenality of the divine.

In Nausea, the 1938 novel that made Sartre famous, the protagonist is a historian who abandons the biography he is writing because he comes to believe that all histories are fictional, escapist, and useless. He sought the one and only truth of history; a truth that would revolutionize the world. By the time Sartre published his most mature works, he claimed to have written a biography that was perfectly true. This book examines how and why Sartre's position on the possibility and worth of historical knowledge changed so dramatically. In addition, it illuminates Sartre's unique contribution to the grand debate between Marxist and anarchist revolutionaries-a debate that continues today.

As the methodology for coaching supervision has grown and developed in recent years, so too has the need for comprehensive engagement with the needs of supervisees. This ground-breaking and much-needed new book from Monica Hanaway presents a unique existential approach to coaching supervision. This book includes an introduction to the model, with emphasis on the philosophical focus of the existential coaching approach and concepts such as uncertainty, freedom, emotions, values and beliefs, meaning, and relatedness. Hanaway offers supervisors ways of working with their supervisees on each of the key existential themes, as well as a comparison with other coaching supervision models. This book describes how a supervisor can bring an existential approach into their work, both with existential coaches and with those working in different modalities who are interested in adding to their portfolio of service. It will be of immense value to academics and students of coaching psychology.

Philosophy as a discipline has not only been distinct and crucial but also consistent in the enduring search for practical solutions to human problems. This study discusses the role philosophical enquiries and postulations can play in the practical reconstruction of Africa. It identifies the continent's peculiar and diverse challenges as arising mostly from effects of Western intervention in African history and argues for a restoration of the heritage immanent in Africa's oral tradition. The author prefers an African philosophy rooted in a critical reappraisal and appropriation of Africa's oral literature which not only possesses a treasure of philosophical ideas and principles but can also be employed in meeting the challenges confronting Africa and in sustaining development there. He, consequently, defends the theory of intracultural dialogue as the best possible option towards a practical reconstruction of Africa in an African manner. This dialogue can be initiated and sustained with the help of philosophical hermeneutics and through the method of ordinary-language philosophy. The intracultural dialogue is seen as the necessary foundation for a meaningful, productive, and realistic intercultural dialogue.

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.

What is the nature of time? This new study engages with the philosophy of Henri Bergson on time and proposes a new way of thinking about the effects of future events on the past. According to Bergson, time is an integral feature of real things, just as much as their material or size. When a flower grows, it takes a period of real time for it to flourish, which cannot be quickened or slowed down, nor can it be eliminated from the process of growth. Bergson named this real time 'duration' and argued that everything and everyone exist as duration, and that internal processes flow into one another, with no clear boundaries that separate one phase of duration from another. According to Bergson's philosophy, the past does not disappear but smoothly flows into the present, forming an indivisible dynamic unity. But what if the causal flow of temporal reality is not unidirectional? What if not only past events influence future ones, but future ones in their turn have retrospective effect on past occurrences? The author of this book analyses these key questions, asserts that the changeability of the past follows from Bergson's theory of time and proposes a theory of embodied time that involves the retrospective enrichment of reality.

Phenomenological sociology and ethnomethodology have many adherents and practitioners throughout the world. The international character of interest in these two areas is exemplified by the scholars from Canada, France, Germany, Japan, South Korea, Switzerland, and the United States who contributed to this collection. Together they exemplify the kinds of theoretical and research issues that arise in seeking to explore the social world in ways that respect what Edmund Husserl referred to as "the original right" of all data. These chapters were inspired in various ways by the work of George Psathas, professor emeritus of Boston University, a renowned phenomenological sociologist and ethnomethodologist as well as a fundamental contributor to phenomenological sociology and ethnomethodology movements both in the United States and throughout the world. The collection consists of three parts: phenomenological sociology as an intellectual movement, phenomenological considerations, and ethnomethodological explorations, all areas to which Professor Psathas has made significant contributions. A phenomenological sociology movement in the US is examined as an intellectual movement in itself and as it is influenced by a leader's participation as both scholar and teacher. Phenomenological sociology's efficacy and potential are discussed in terms of a broad range of theoretical and empirical issues: methodology, similarities and differences between phenomenological sociology and ethnomethodology, embodied sociality, power, trust, friendship, face-to-face interaction, and interactions between children and adults. Theoretical articles addressing fundamental features of ethnomethodology, its development, and its relation to process-relational philosophy are balanced by empirical articles founded on authors' original ethnomethodological research-activities of direction-giving and direction-following, accounts for organizational deviance, garden lessons, doing being friends, and the crafting of musical time. Through these chapters readers can come to understand the theoretical development of phenomenological sociology and ethnomethodology, appreciate their achievements and their promise, and find inspiration to pursue their own work in these areas.

States of Nature investigates the removal of the animal and its moral import from accounts of the human in political thought. By engaging some of the most foundational Western political texts (from Plato's Republic to Locke's Two Treatises to Rousseau's Discourse on Inequality), this work shows how the human and animal are intertwined in the creation of government, and in particular, in social contract theory. These political transitions are connected to transformations in the view of human nature that lead to the suppression of the animality of human life, as seen in Descartes' account of the metaphysics of man. States of Nature concludes by arguing for a new, vital, and relational approach toward animality as a foundation for our animal and environmental obligations.

Self-individualization has been interpreted as the process in which the all-embracing Self unfolds into an infinite variety of different individ uals, plants, animals and men. A comparison of the different ways in which the Self manifests itself in the biological and psychological devel opmental processes, or in a visionary image of the undivided Self, reveals the same basic structure of expression. The Self, the one, is represented by a circular domain, and comprises a basic inner duality, the two, creating a paradox of conflicting opposites. In the undivided Self the two give rise to a trinity in which, however, a quatemity is hidden. The latter expresses itself in this world as the four basic forces, the four Elements or the four main archetypes, specifying the possibilities or development in space and time. Self-individualization starts with the first appearance of a primary structure of an individual sub-Self. This is the fifth basic force, the fifth Element. Further development is character ized by four generative principles: 1st, the principle of wholeness: connection and integration (being oriented to remaining whole or restoring wholeness); 2nd, the principle of complementarity and com pensation (a periodic shift between opposing influences); 3rd, the enstructuring principle (causing the relative stability of the spatial appear ance of the manifest structure), and 4th, the principle of gesture (resulting in a gradual stepwise development of that structure into a full-grown individual)."

This book is an existential study of romantic loving. It draws on five existential philosophers to offer insights into what is wrong with our everyday ideas about romantic loving, why reality often falls short of the ideal, sources of frustrations and disappointments, and possibilities for creating authentically meaningful relationships.

Authorship is a complicated subject in Kierkegaard's work, which he surely recognized, given his late attempts to explain himself in On My Work as an Author. From the use of multiple pseudonyms and antonyms, to contributions across a spectrum of media and genres, issues of authorship abound. Why did Kierkegaard write in the ways he did? Before we assess Kierkegaard's famous thoughts on faith or love, or the relationship between 'the aesthetic,' 'the ethical,' and 'the religious,' we must approach how he expressed them. Given the multi-authored nature of his works, can we find a view or voice that is definitively Kierkegaard's own? Can entries in his unpublished journals and notebooks tell us what Kierkegaard himself thought? How should contemporary readers understand inconsistencies or contradictions between differently named authors? We cannot make definitive claims about Kierkegaard's work as a thinker without understanding Kierkegaard's work as an author. This collection, by leading contemporary Kierkegaard scholars, is the first to systematically examine the divisive question and practice of authorship in Kierkegaard from philosophical, literary and theological perspectives.

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."

Boats in the Attic is a sweeping, poignant exploration of what it means to be an individual and, in particular, what it means to be a parent of young children, in our current time of crisis. Errands must be run, the radio plays, and the child wants the birthday girl's balloon-all while sea levels are rising and wild wolves roam the acres of Chernobyl, "developing a cryptography to a century / to which we are not invited." In this dynamic collection, Powell intersperses lyric flight and prose fragments with metacommentary, nuance, and a beguiling sense of humor. At the same time, these pieces are securely tethered to the material difficulties of being a human in today's world, where a child must participate in a lockdown drill at his preschool and a dying woman turns to Reddit to fund her efforts to be cryogenetically preserved. Conversations between the speaker and her children trace the beauty and terror of existential indeterminacy: "We begin to consider other planets - / Will they have us?" In a long piece titled "Book of Revelation," the speaker dreams that "below the bed / is an encyclopedia of lost things," a phrase that captures the collection's wide range and its categorizing eye. Powell turns to astronomy, Alice in Wonderland, Millerism, and culinary cruelty, with a uniquely celebratory and elegiac voice, all in an effort to understand the depths, and effects, of the human appetite for pleasure, power, and escape.

It would seem that modern humanity has unthroned the human spirit, undercutting the very foundation of the validity of truth, moral values and principles. There appears to be no attempt to discern what is beautiful and true: it is functional and pragmatic usefulness that seem to dominate human evaluations and transactions with other humans and, indeed, animals. Humanity is becoming detached from the higher' aesthetic, moral and intellectual works of the human spirit and thus the life of the spirit is often situated on the other side of a gulf, opposed to science with its rationality. Culture is in danger of becoming reduced to science. In other words, the great metaphysical questions - those of telos, of sense - often are answered in terms of scientific conceptions. But these are at least incomplete, if not fragmentary, and in principle hypothetical, which still leaves the questions unanswered. But it is culture that is the manifestation of the human spirit, being the historical process of human self-interpretation-in-existence. All manifestations of the creative forge of the human being find a role in the fabric of culture, which involves progressively widening circles of the human community, demanding an integration and attunement with others in their changing conditions of life. This consideration of culture involves all areas of philosophical reflection: moral, aesthetic, metaphysical, epistemological, semiological, cognitive, and more.

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.

This volume examines the great varieties of artistic experience from first hand phenomenological descriptions. It features detailed and concrete analyses which provides readers with in-depth insights into each specific domain of artistic experience. Coverage includes phenomenological elucidation of the aesthetic attitude, the power of imagination, and the logic of sensibility. The essays also detail concrete phenomenological analyses of aesthetic experiences in poetry, painting, photography, drama, architecture, and urban aesthetics. The book contains essays from "Logos and Aisthesis: Phenomenology and the Arts," an international conference held at the Chinese University of Hong Kong. It brings together a team of top scholars from both the East and the West and offers readers a global perspective on this interesting topic. These innovative, yet accessible, essays, will benefit students and researchers in philosophy, aesthetics, the arts, and the humanities. They will also be of interest to specialists in phenomenology.

Since the initial publication of "Experimental Phenomenology" in 1977, Don Ihde s groundbreaking career has developed from his contributions to the philosophy of technology and technoscience to his own postphenomenology. This new and expanded edition of "Experimental Phenomenology" resituates the text in the succeeding currents of Ihde s work with a new preface and two new sections, one devoted to pragmatism and phenomenology and the other to technologies and material culture. Now, in the case of tools, instruments, and media, Ihde s active and experimental style of phenomenology is taken into cyberspace, science and media technologies, computer games, display screens, and more."

This book offers an interpretative key to Virginia Woolf's visual and spatial strategies by investigating their nature, role and function. The author examines long-debated theoretical and critical issues with their philosophical implications, as well as Woolf's commitment to contemporary aesthetic theories and practices. The analytical core of the book is introduced by a historical survey of the interart relationship and significant critical theories, with a focus on the context of Modernism. The author makes use of three investigative tools: descriptive visuality, the widely debated notion of spatial form, and cognitive visuality. The cognitive and remedial value of Woolf's visual and spatial strategies is demonstrated through an inter-textual analysis of To the Lighthouse, The Waves and Between the Acts (with cross-references to Woolf's short stories and Jacob's Room). The development of Woolf's literary output is read in the light of a quest for unity, a formal attempt to restore parts to wholeness and to rescue Being from Nothingness.

Although this book derives its inspiration and model from Descartes' Meditations and Husserl's Cartesian Meditations, it attempts to overcome Cartesianism conceived as individualistic, reflective, apodictic, presuppositionless self-recovery. Instead, contends Professor Marsh, the isolated, individualistic, brougeois ego gives way to the social, communal, post-bourgeois self: wordly, linguistic, historical, practical, and critical. The book attempts to overcome Cartesianism both in content and in form. In content, Marsh argues, the social self replaces the isolated ego; this he attempts to establish through a series of chapters progressively expanding their scope and social context. Beginning with an emphasis on individual perception, thought, and freedom, and moving through reflections on knowledge of the other, practical engagments with the other, and hermeneutics, he concludes with critiques of the psychological and social unconscious. The result is not a rejection of individual perception, reflection, and freedom, but their sublation within community, tradition, and history. For Marsh the authentic individual is the social individual, the individual-in-community. This book not only inscribes a progressively expanding circle, but also moves in a circle. It begins with a reflection on the contemporary experience of alientation and history of philosophy, ascends in the next several chapters to considering the perceptual, cognitive, free, social self, and then descends in the last chapter to further discussion of this historical starting points in this practical and philosophical aspects. Dialectical phenomenology as method bends back on itself to reflect in a manner both critical and redemptive on its own starting point and genesis. Post-Cartesian Meditations obviously situates itself withing the modernism/post-modernism debate being carried on by Ricoeur and Derrida, Habermas and Foucault, Searle and Rorty, Bernstein and Caputo. Like post-modernism, the book is critical of naive Cartesian presence, the excesses of technological rationality, the pathology of modernity, the irrationality of bourgeois society. Unlike post-modernism, however, the book argues for a socially mediated self, the legitimacy of technology in contrast to technocracy, the critical redemption of modernity, a dialectical rather than a rejectionistic overcoming of capitalism. Rich in insight, suggestion, and argumentation, this book has much to offer students and instructors of philosophy generally, but will be particularly useful to those interested in phenomenological developments, or a Marxist critique of capitalism as a way of life influencing modern philosophical thought.

Presenting a highly innovative exploration of the relationship between philosophical and psychological issues, Edwin L. Hersch argues that psychological theories and practices inescapably rest upon a series of philosophical positions - whether they are acknowledged and reflected upon or not. To examine this proposition Hersch develops his Hierarchy of Levels of Theoretical or Philosophical Inquiry Method, which involves the systematic consideration of a series of philosophical questions pertaining to the ontological, general epistemological, field-specific epistemological, and psychological stances adopted (either explicitly or implicitly) by any particular psychological theory. By using this hierarchical framework the book then attempts to develop a new approach to psychological theory and psychotherapeutic practice based largely on the premises of phenomenological philosophy. The scope of the book cuts across a variety of theoretical and professional disciplinary approaches within the broad psychological field in demonstrating the relevance of certain philosophical issues for all of them. Clinicians, theorists and students in the psychological field are presented with a palatable introduction to the importance and inevitability of dealing with philosophy in pursuing their own work. Furthermore, his philosophical explications of a variety of psychological theories provide a new tool with which to better understand, compare, or assess any internal inconsistencies.

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?""

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.