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.

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.

Communicology is Vilem Flusser's first thesis on his concepts of technical images and technical imagination. In this foundational text he lays the groundwork for later work, offering a philosophical approach to communication as a phenomenon that permeates every aspect of human existence. Clearly organized around questions such as "What is Communication?," "What are Codes?," and "What is Technical Imagination?," the work touches on theater, photography, film, television, and more. Originally written in 1978, but only posthumously published in German, the book is one of the clearest statements of Flusser's theory of communication as involving a variably mediated relation between humans and the world. Although Flusser was writing in the 1970s, his work demonstrates a prescience that makes it of significant contemporary interest to scholars in visual culture, art history, media studies, and philosophy.

The articles in this book display the originality and creativity of Eros and Eris, and their important role in the history of our culture, particularly in the history of philosophy and its role in today's systematic philosophy. Although these contributions to a hermeneutical phenomenology in this compilation are organized in a linear-chronological order (treating Homer, Hesiod, Plato, Aristotle, Augustine, Bonaventure, Thomas Aquinas, Cusanus, Kant, Hegel, Schelling, Nietzsche, Husserl, Heidegger and Levinas), they all carry out their own hermeneutical movement in the history of philosphy on the basis of a commitment with out life, here and now, and a thematic, professional interest. Among the contributors are: R. Bernasconi, J. Colette, J.F. Courtine, L. Dupre, Kl. Dusing, J. Greisch, J. Kockelmans, P.-J. Labarriere and G. Jarczyk, E. Levinas, Al. Lingis, J.-L. Marion, O. Poggeler, W. Richardson, P. Ricoeur, J. Sallis, M. Theunissen and S. IJsseling. "

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.

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.

Depuis la vigoureuse monographie que, en 1951, Alphonse de Waelhens consacra, sous le Ie titre de "Vne "Une philosophie philosophie de de l'Ambi- l'Ambi- guite" guite" a la pensee de Maurice Merleau-Ponty, la reflexion et les etudes sur les divers aspects de eette cette pensee pensee se se multiplierent multiplierent en en Franee France et dans le Ie monde. monde. La mort prematuree du philosophe en 1961, n'a pas diminue l'inMret l'interet qu'avaient suscite ses eerits ecrits et son enseignement. Des notes et des resumes de cours, des manuscrits manuserits inedits pieusement reunis par des disciples, diseiples, furent publies depuis lors. "Le Visible et l'Invisible, suivi de notes de travail", paru en 1964, revela les perspeetives perspectives nouvelles d'une oeuvre qui apparaU ainsi eomme comme la plus riehe riche en possibilites, possibilit6s, parmi toutes eelles celles que, que, meme meme sur sur sa terre natale, inspira la phenomenologie de Husserl et de Heidegger. La philosophie de Merleau-Ponty ne se limite ee- ce- pendant a aucune ecole. Elle reste ouverte sur les problemes de son temps et notamment sur eeux ceux que, que, des des avant la penetration de la phenomenologie en France, posaient, en Allemagne et en Amerique, les sciences humaines: la psychologie dite de la Gestalt, le Ie behaviourisme, behaviourisme, la psychanalyse. psyehanalyse.

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.

Simone de Beauvoir made her own distinctive contribution to existentialism in the form of an ethics which diverged sharply from that of Jean-Paul Sartre. In her novels and philosophical essays of the 1940s she produced not just a recognizably existentialist ethics, but also a character ethics and an ethics for violence. These concerns, stemming from her own personal philosophical background, give a vital, contemporary resonance to her work. De Beauvoir's feminist classic The Second Sex reflects her earlier philosophical interests, and is considerably strengthened by this influence. This book defends her existentialist feminism against the many reproaches which have been levelled against it over several decades, not least the criticism that it is steeped in Sartrean masculinism.

The transcendental turn of Husserl's phenomenology has challenged philosophers and scholars from the beginning. This volume inquires into the profound meaning of this turn by contrasting its Kantian and its phenomenological versions. Examining controversies surrounding subjectivity, idealism, aesthetics, logic, the foundation of sciences, and practical philosophy, the chapters provide a helpful guide for facing current debates.

6 werden kann, musste die Einsicht erwecken, dass das Quantitative gar nicht zum allgemeinsten Wesen des Mathematischen oder "Formalen" und der in ihm grundenden kalkulatorischen Me- thode gehore. Als ich dann in der "mathematisierenden Logik" 5 eine in der Tat quantitatslose Mathematik kennenlemte, und zwar als eine unanfechtbare Disziplin von mathematischer Form und Methode, welche teils die alten Syllogismen, teils neue, der Uberlieferung fremd gebliebene Schlussformen behandelte, gestalteten sich mir die wichtigen Probleme nach dem allgemei- 10 nen Wesen des Mathematischen uberhaupt, nach den naturlichen Zusammenhangen oder etwaigen Grenzen zwischen den Systemen der quantitativen und nichtquantitativen Mathematik, und spe- ziell z. B. nach dem Verhaltnis zwischen dem Formalen der Arithmetik und dem Formalen der Logik. Naturgemass musste 15 ich von hier aus weiter fortschreiten zu den fundamentaleren Fragen nach dem Wesen der Erkenntnisform im Unterschiede von der Erkenntnismaterie und nach dem Sinn des Unter- schiedes zwischen formalen (reinen) und materialen Bestimmun- gen, Wahrheiten, Gesetzen. 20 Aber noch in einer ganz anderen Richtung fand ich mich in Probleme der allgemeinen Logik und Erkenntnistheorie ver- wickelt. Ich war von der herrschenden Uberzeugung ausgegangen, dass es die Psychologie sei, von der, wie die Logik uberhaupt, so die Logik der deduktiven Wissenschaften ihre philosophische 25 Aufklarung erhoffen musse. Demgemass nehmen psychologische Untersuchungen in dem ersten (und allein veroffentlichten) B- de meiner Philosophie der Arithmetik einen sehr breiten Raum ein. {[A VII] Diese psychologische Fundierung wollte 11 mir in gewissen Zu- [B VII] sammenhangen nie recht genugen.

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.

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.

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 monograph offers new insights into the connection between self-consciousness and emotion. It focuses on what fundamental "feelings of being" tell us about ourselves. The results enrich the philosophy of human affectivity and help shed new light on some pressing, current problems. The author seeks to understand self-consciousness as an affective phenomenon, namely as self-feeling. He identifies it as a pre-reflective, pre-propositional, bodily feeling that shapes our space of possibilities. It is the affective disclosure of individual existence. His account overcomes the difficulties of infinite regress and vicious circularity that reflective (or higher-order) accounts of self-consciousness struggle with. At the same time, it helps build a bridge between the basic level of self-consciousness and the higher level of more substantial thoughts about oneself. The title explores fundamental affectivity, Matthew Ratcliffe's theory of existential feelings, features of self-feeling, and appropriateness and inappropriateness in self-interpretation. It also considers the contributions of the Heidelberg School of self-consciousness to current debates. The title provides students and researchers with a unique look into such vital philosophical questions as: What is self-consciousness? How do we know ourselves? It will also appeal to a wider audience interested in self-consciousness and/or human affectivity since it does not presuppose knowledge of the jargon.

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.

This book applies Heidegger's writings to experimental fictions and film genres in order to study a being-there that performs itself beyond liveness and a future that is already here. Theatrical mise-en-scene is analyzed as a way of modeling the Heideggerian ontological-existential, exchanging a deeper presencing for the fictional "now" of liveness. The book is organized around ostensible objects that are in fact things-as-such and performs its theme via time-traveling, interruptions, decompositions, incompleteness, failure, geometric patterning, and above all black pages first cited in Tristram Shandy. This is a nuanced, original work that combines unexpected sources with even more unexpected writing, imagery, and correspondences. It is part of Golub's ongoing project of lyrically reimagining philosophy and the mise-en-scene of theatrical performance (a presence-room of consciousness) in light of one another.

The preceding Preface, which Professor William Frankena had the great kindness to write as an introduction for the readers of the present English translation of my major work, still requires several supplementary com- ments on my part. Professor Frankena rightly considered it to be an advan- tage to introduce the English-speaking world to my moral philosophy through its presentation in this book. As an introduction to my moral philosophy, Professor Frankena provided a concise formulation of the fun- damental ideas of my ethics by quoting from an article I had just recently published. Several points worth mentioning remain. Firstly, it is necessary to distinguish the two editions of the text here translated. The first edition was published in 1951 by Anton Hain in Meisenheim am Glan, under the title Pflicht und Neigung (Duty and In- clination), with the subtitle Die Grundlagen der Sittlichkeit, erOrtert und neu bestimmt mit besonderem Bezug auf Kant und Schiller (The Fun- damentals of Morality, Discussed and Redefined with Special Regard to Kant and Schiller). In 1974, a revised and enlarged second edition was published by the same publisher and was entitled Die Grundlagen der Sitt- Iichkeit (The Fundamentals of Morality). Of this second edition, the first four chapters have been translated in the present volume, along with four more recent essays.

Whenever one attempts to write about a philosopher whose native tongue is not English the problem of translations is inevitable. For the sake of simplicity and accuracy we have translated all of our quotations from the German unless otherwise noted. But for the sake of easy reference we have included the page numbers of the English translations as well as the German texts. Because there is a new translation forthcoming, we have not included references to the English translation of Ideen I. Since the German texts are readily available, we did not reproduce them in the footnotes. All quotations translated from Husserl's unpublished manuscripts, however, do include the German text in the footnotes. This work is greatly indebted to the criticism and help of Professor Ludwig Landgrebe, whose support made possible two years at the UniversiHit Koln. Garth Gillan and Lothar Eley also have contributed much to the basic direction ofthis work. Others such as Edward Casey, Claude Evans, Irene Grypari, Don Ihde, Grant Johnson, Martin Lang, J. N. Mohanty, Robert Ray and Susan Wood have been more than helpful in their discussions with me on these topics and in their criticisms of some of the ambiguities of an earlier draft. Likewise a special word of thanks to Reto Parpan whose insightful corrections were most valuable and to Nancy Gifford for her discussions on matters epistemolo gical and for her help in the final preparation of the book."

Klarheit in betreff dieser Satze anstrebt, d. i. Einsicht in das Wesen der bei dem Vollzug und den ideal-moglichen Anwendungen solcher Satze ins Spiel tretenden Erkenntnisweisen und der mit diesen sich wesensmassig konstituierenden Sinngebungen und objektiven Gel- 1 11 S tungen * Sprachliche Erorterungen gehoren r nun sicherlich zu den 1 r philosophisch I unerlasslichen Vorbereitungen fur den Aufbau der [A 4] reinen Logik, weil nur durch ihre Mithilfe die eigentlichen Objekte der logischen Forschung und, in weiterer Folge, die wesentlichen Arten und Unterschiede dieser Objekte zu unmissverstandlicher 10 Klarheit herauszuarbeiten sind. Es handelt sich dabei aber nicht um 12 grammatische Erorterungen im r empirischen , auf irgendeine historisch gegebene Sprache bezogenen Sinn, sondern um Erorterun- gen jener allgemeinsten Art, die zur weiteren Sphare einer objekti- ven Theorie der Erkenntnis und, was damit innigst zusammen- 13 15 hangt, einer rreinen Phanomenologie der Denk- und Erkenntniserlebnisse gehoren. rDicse, wie die sie umspannende reine Phanomenologie der Erlebnisse uberhaupt, hat es ausschliesslich mit den in der Intuition erlassbaren und analysierba- ren Erlebnissen in reiner Wesensallgemeinheit zu tun, nicht aber mit 20 empirisch apperzipierten Erlebnissen als realen Fakten, als Erlebnis- sen erlebender Menschen oder Tiere in der erscheinenden und als Erfahrungsfaktum gesetzten Welt. Die in der Wesensintuition direkt erfassten Wesen und rein in den Wesen grundenden Zusammenhan- ge bringt sie deskriptiv in Wesensbegriffen und gesetzlichen 25 Wesensaussagen zu reinem Ausdruck. Jede solche Aussage ist eine 1 14 apriorische im vorzuglichsten Sinne des Wortes.

The development of phenomenological philosophy in Japan is a well-established tradition that reaches back to the early 20th-century. The past decades have witnessed significant contributions and advances in different areas of phenomenological thought in Japan that remain unknown, or only partially known, to an international philosophical public. This volume offers a selection of original phenomenological research in Japan to an international audience in the form of an English language publication. The contributions in this volume range over classical figures in the phenomenological movement (Husserl, Heidegger, Levinas, Merleau-Monty), recent trends in French phenomenology, and contemporary inter-disciplinary approaches. In addition to this diverse engagement with European thinkers, many of the contributions in this volume establish critical and complimentary discussions with 20th-century Japanese philosophers.

Fragestellung und Losungsansatz der folgenden Untersuchungen 2 HUSSERL UND COHN Die vorliegende Arbeit vergleicht die Position des neukantianischen Dialektikers Jonas Cohn mit derjenigen des Phanomenologen Edmund Hus- serl. Bevor auf die thematischen Zielsetzungen der einzelnen Kapitel einge- gangen wird, seien einige Bemerkungen vorausgeschickt, die zeigen sollen, inwiefern einem solchen Vergleich Bedeutung zukommt. Grundsatzlich ist ein Vergleich philosophischer Positionen nur dann durchfuhrbar, wenn in irgend einer Hinsicht eine Gemeinsamkeit vorliegt. Sinnvoll wird ein Vergleich nur dann sein, wenn sich die Relata nicht in je- der Beziehung entsprechen und wenn die Grunde fur bestehende Diver- genzen und Konvergenzen durchsichtig gemacht werden konnen. Dabei kann, je nach Problemlage, mehr ein philosophiehistorischer oder ein kri- tisch-systematischer Blickwinkel den Vergleich bestimmen. Die vorliegende Arbeit legt den Schwerpunkt auf den letzteren Aspekt. Dies liegt nicht nur daran, dass letztlich philosophische Forschungen, an der Sa- che orientiert, sich argumentierend stets um das bemuhen sollten, woruber Ubereinstimmung herrschen kann. Wenn dem nicht so ware, bliebe alle Philosophiegeschichte bloss eine Aneinanderreihung beliebig austauschbarer Positionen. Gerade weil es aber eine Vielfalt philosophischer Ausgangs- punkte und Methoden gibt, sind die Philosophen herausgefordert, zu mogli- chen Gemeinsamkeiten Stellung zu nehmen -und dies auf eine Weise, die fur den anderen nachvollziehbar ist. Daruber hinaus ist aber gerade im Falle Husserls und Cohns eine systematisch-kritische Betrachtungsart angemes- sen.