This is an open access book which explores phenomenology as both an exceptionally diverse movement in philosophy as well as an active research method that crosses disciplinary boundaries. The volume brings together lively overviews of major areas and schools of phenomenology, as well as the most recent applications across a range of fields.  The first part reviews the state-of-the-art in various areas of contemporary phenomenology, including several distinct schools of Husserl and Heidegger scholarship, as well as approaches derived from Merleau-Ponty, de Beauvoir, Fanon, and others. An innovative quantitative analysis of citation networks provides rich visualizations of the field as a whole. The second part showcases phenomenology as a living discipline that can advance research in other areas. While some areas of interaction between phenomenology and other disciplines are by now well established (e.g. cognitive science), this volume sheds light on newer areas of application. The goal is to move beyond discussions of philosophical method and highlight scholars who are actually doing phenomenology in a variety of areas, including:   Embodiment and questions of gender, race, and identity,  The arts (visual art, literature, architecture), and  Archaeology and anthropology.   This volume offers a concise introduction to cutting edge phenomenological research and is suitable for both students and specialists. 

Husserl is one of the most important philosophers of the twentieth century and his contribution to the phenomenology movement is widely recognised. The Cartesian Meditations is his most famous, and most widely studied work. The book introduces and assesses: Husserl's life and background to the Cartesian Meditations, the ideas and text of the Cartesian Meditations and the continuing imporance of Husserl's work to Philosophy.

In this study of Hegel's philosophy, Brinkmann undertakes to defend Hegel's claim to objective knowledge by bringing out the transcendental strategy underlying Hegel's argument in the Phenomenology of Spirit and the Logic. Hegel's metaphysical commitments are shown to become moot through this transcendental reading. Starting with a survey of current debates about the possibility of objective knowledge, the book next turns to the original formulation of the transcendental argument in favor of a priori knowledge in Kant's First Critique. Through a close reading of Kant's Transcendental Deduction and Hegel's critique of it, Brinkmann tries to show that Hegel develops an immanent critique of Kant's position that informs his reformulation of the transcendental project in the Introduction to the Phenomenology of Spirit and the formulation of the position of 'objective thought' in the Science of Logic and the Encyclopedia of the Philosophical Sciences. Brinkmann takes the reader through the strategic junctures of the argument of the Phenomenology that establishes the position of objective thinking with which the Logic begins. A critical examination of the Introduction to the Lectures on the History of Philosophy shows that Hegel's metaphysical doctrine of the self-externalization of spirit need not compromise the ontological project of the Logic and thus does not burden the position of objective thought with pre-critical metaphysical claims. Brinkmann's book is a remarkable achievement. He has given us what may be the definitive version of the transcendental, categorial interpretation of Hegel. He does this in a clear approachable style punctuated with a dry wit, and he fearlessly takes on the arguments and texts that are the most problematic for this interpretation. Throughout the book, he situates Hegel firmly in his own context and that of contemporary discussion." -Terry P. Pinkard, University Professor, Georgetown University, Washington, D.C, USA "Klaus Brinkmann's important Hegel study reads the Phenomenology and the Logic as aspects of a single sustained effort, in turning from categories to concepts, to carry Kant's Copernican turn beyond the critical philosophy in what constitutes a major challenge to contemporary Cartesianism." - Tom Rockmore, McAnulty College Distinguished Professor, Duquesne University, Pittsburgh, Pennsylvania, USA "In this compelling reconstruction of the theme of objective thought, Klaus Brinkmann takes the reader through Hegel's dialectic with exceptional philosophical acumen.... Many aspects of this book are striking: the complete mastery of the central tenets of Kant's and Hegel's philosophy, the admirable clarity in treating obscure texts and very difficult problems, and how Brinkmann uses his expertise for a discussion of the problems of truth, objectivity and normativity relevant to the contemporary philosophical debate. This will prove to be a very important book, one that every serious student of Kant and Hegel will have to read." - Alfredo Ferrarin, Professor, Department of Philosophy, University of Pisa, Pisa, Italy

In this introduction to the life and thought of one of the most important French thinkers of the twentieth-century Eric Matthews shows how Merleau-Ponty has contributed to current debates in philosophy, such as the nature of consciousness, the relation between biology and personality, the historical understanding of human thought and society, and many others. Surveying the whole range of Merleau-Ponty's thinking, the author examines his views about the nature of phenomenology and the primacy of perception; his account of human embodiment, being-in-the-world, and his understanding of human behaviour; his conception of the self and its relation to other selves; and, his views on society, politics, and the arts. A final chapter considers his later thought, published posthumously. The ideas of Merleau-Ponty are shown to be of immense importance to the development of French philosophy and the author evaluates his distinctive contributions and relates his thought to that of his predecessors, contemporaries and successors, both in France and elsewhere. This unrivalled introduction will be welcomed by philosophers and cognitive scientists as well as students taking courses in contemporary continental philosophy.

Dieses Buch ist vielleicht nicht das Beste, aber vielleicht doch das Ausserste, was ich gegen Ende eines (gewiss nicht nur) philosophischen Lebens noch zu geben ver- mag: einen Hinweis auf die Frage, womit wir uns eigentlich befassen sollten; als eine Frage, die jedermann schon im alltaglichen Leben angeht, und zugleich als die Frage einer ,Philosophie'. Das Allerausserste ware dann ein Versuch, auch diese Frage selber noch zu be- antworten. Einen solchen Versuch habe ich aber langst schon zuvor unternommen: in meinem Entwurf einer Kritik der Grundlagen des Zeitalters (1974). (Die vorliegende Topik nennt nur die Frage, worauf jene ,Kritik' eine Antwort geben wollte.) In einer Abhandlung uber Okonomie und Metaphysik, an der ich noch arbeite, mache ich noch einen wiederholten Versuch, jene Frage nach Moglichkeit noch deutlicher zu beantworten. Bislang habe ich nur vier ,Werke' zustande gebracht: eines uber Das Grundle- gende und das Wesentliche (1965), von dem ich bis heute noch zehre, die erwahnte Kritik der Grundlagen des Zeitalters, eine Tragik (2001) und die vorliegende Topik. (Der Rest sind nur Aufsatzsammlungen, Vorlesungen, Editionen und Ubersetzun- gen.) Doch habe ich (nebst dem oben erwahnten noch in Arbeit befindlichen Ver- such uber ,Okonomie und Metaphysik') noch zwei weitere Werke anzubieten: eine Politik (fur die ich bis heute noch keinen Verleger gefunden habe) und eine in den siebziger Jahren des vorigen Jahrhunderts geschriebene und unvollendet gebliebene Dialektik (die wohl nur nach meinem Tode einer Veroffentlichung fahig ist).

In this introduction to the life and thought of one of the most important French thinkers of the twentieth-century Eric Matthews shows how Merleau-Ponty has contributed to current debates in philosophy, such as the nature of consciousness, the relation between biology and personality, the historical understanding of human thought and society, and many others. Surveying the whole range of Merleau-Ponty's thinking, the author examines his views about the nature of phenomenology and the primacy of perception; his account of human embodiment, being-in-the-world, and his understanding of human behaviour; his conception of the self and its relation to other selves; and, his views on society, politics, and the arts. A final chapter considers his later thought, published posthumously. The ideas of Merleau-Ponty are shown to be of immense importance to the development of French philosophy and the author evaluates his distinctive contributions and relates his thought to that of his predecessors, contemporaries and successors, both in France and elsewhere. This unrivalled introduction will be welcomed by philosophers and cognitive scientists as well as students taking courses in contemporary continental philosophy.

Scholar, theologian and philosopher, Martin Buber is one of the twentieth century's most influential thinkers. He believed that the deepest reality of human life lies in the relationship between one being and another. Between Man and Man is the classic work where he puts this belief into practice, applying it to the concrete problems of contemporary society. Here he tackles subjects as varied as religious ethics, social philosophy, marriage, education, psychology and art. Including some of his most famous writings, such as the masterful 'What is Man?', this enlightening work challenges each reader to reassess their encounter with the world that surrounds them.

lbis volume was occasioned by the desire of its contributors to honor Robert Sokolowski on his sixtieth birthday. The desire first took fonn on the streets of an American metropolis when several of us, while attending a philosophy conference, were bemoaning the lack of passion for doing philosophy as we all conceived it. In this expression of our discontent we all had a common exemplar in mind, someone for whom the passion for "the truthful" and "the good" is embodied in every sentence of his rich writings. Felicitously this very thinker was someone whom we an regard as manifesting in his person and life these same properties which his writings exhibit and pursue as luminous ideals. As a result, John Brough, John Drummond, and I came up with the idea that we hold our own conference and do philosophy as we envisage it and at the same time honor its foremost exemplary practitioner whose sixtieth birthday was the following year. Immediately the idea took wings among the handful ofus and the dreariness of that philosophy congress receded. The first task of thinking of possible speakers was easy. The issue of the venue for our symposium, what I like to call the "Sokofest," had to be decided, as well as the details of its realization.

This volume takes up Heidegger's idea of a phenomenological chronology in an attempt to pose the question of the possibility of a phenomenological language that would be given over to the temporality of being and the finitude of existence. The book combines a discussion of approaches to language in the philosophical tradition with readings of Husserl on temporality and the early and late texts of Heidegger's on logic, truth and the nature of language. As well as Heidegger's deconstruction of logic and metaphysics Dastur's work is also informed by Derrida's deconstruction of the metaphysics of presence and Nietzschean genealogy. Appealing a much to Humboldt's philosophy of language as to Holderin's poetic thought, the book illuminates the eminently dialectical structure of speech and its essential connection with mortality.

I: Husserl's Phenomenological Philosophy.- The Method of Phenomenological Constitution.- A. Phenomenological Reduction.- B. Phenomenological Constitution.- II: De-Construction.- The Impossibility of a Phenomenological Constitution of the Transcendental Ego.- The Impossibility of a Phenomenological Constitution of the Flux of Inner Time Consciousness.- The Impossibility of a Phenomenological Constitution of the Own Body.- The Impossibility of a Phenomenological Constitution of the Other Subject.- III: Re-Construction.- Genetic Ontology.- Select Bibliography.- Name Index.

The 17 original essays of this volume explore the relevance of the phenomenological approach to contemporary debates concerning the role of embodiment in our cognitive, emotional and practical life. The papers demonstrate the theoretical vitality and critical potential of the phenomenological tradition both through critically engagement with other disciplines (medical anthropology, psychoanalysis, psychiatry, the cognitive sciences) and through the articulation of novel interpretations of classical works in the tradition, in particular the works of Edmund Husserl, Maurice Merleau-Ponty and Jean-Paul Sartre. The concrete phenomena analyzed in this book include: chronic pain, anorexia, melancholia and depression."

At the origin of this volume, a simple question: what to make of that surprisingly monotonous series of statements produced by our societies and our philosophers that all converge in one theme - the importance of difference?

To clarify the meaning of the difference at stake here, we have tried to rephrase it in terms of the two major and mutually competing paradigms provided by the history of phenomenology only to find both of them equally unable to accommodate this difference without violence. Neither the ethical nor the ontological approach can account for a subject that insists on playing a part of its own rather than following the script provided for it by either Being or the Good. What appears to be, from a Heideggerian or Levinasian perspective, an unwillingness to open up to what offers to deliver us from the condition of subjectivity is analysed in these pages as a structure in its own right. Far from being the wilful, indifferent and irresponsive being its critics have portrayed it to be, the so-called 'postmodern' subject is essentially finite, not even able to assume the transcendence to which it owes its singularity. This inability is not a lack - it points instead to a certain unthought shared by both Heidegger and Levinas which sets the terms for a discussion no longer our own. Instead of blaming Heidegger for underdeveloping 'being-with', we should rather stress that his account of mineness may be, in the light of contemporary philosophy, what stands most in need of revision. And, instead of hailing Levinas as the critic whose stress on the alterity of the Other corrects Heidegger's existential solipsism, the problems into which Levinas runs in defining that alterity call for a different diagnosis and a corresponding change in the course that phenomenology has taken since. Instead of preoccupying itself with the invisible, we should focus on the structures of visibility that protect us from its terror.

The result? An account of difference that is neither ontological nor ethical, but 'me-ontological', and that can help us understand some of the problems our societies have come to face (racism, sexism, multiculturalism, pluralism). And, in the wake of this, an unexpected defence of what is at stake in postmodernism and in the question it has refused to take lightly: who are we? Finally, an homage to Arendt and Lyotard who, if read through each other's lenses, give an exact articulation to the question with which our age struggles: how to think the 'human condition' once one realizes that there is an 'inhuman' side to it which, instead of being its mere negation, turns out to be that without which it would come to lose its humanity?"

" Unser ganzes Vorgehen ist, eine Selbstbesinnung vollziehen und auf das absolut wahrnehmungs massig Gegebene reduzieren. . . . Das ist Analyse der stromend urtumlichen Gegenwart. '' (Husserl, Ms. C 7 I, S. 34) Was ist eigentlich das transzendentale Ich, die absolute Sub jektivitat? Oder dieselbe Frage in Begriffen aus Husserls Spat zeit: Was ist die Lebendigkeit des welterfahrenden Lebens? Dieses Grundproblem ist eines der grossen Fragezeichen der transzendentalen Phanomenologie Edmund Husserls. Seine Ungelostheit oder zumindest unzureichende Beantwortung fuhrte unter anderem zur Umbildung der Phanomenologie bei Martin Heidegger; . Heideggers fundamentale Kritik durchzieht implizit Sein und Zeit, und sie findet sich ausgesprochen in seinen An merkungen zu Husserls Enzyklopaedia-Britannica-Artikell. Zu Beginn der dreissiger Jahre stellte sich Husserl die Aufgabe, die Seinsweise des transzendentalen Ich mit den Mitteln seines Den kens endgultig aufzuklaren2. Zentralbegriff seiner Analysen wurde dabei der Begriff "lebendige Gegenwart"3. Diese Urgegenwart ist die Seinsweise des transzendentalen Ich. Was dies heisst und wie sich diese Aussage in den Gesamtzusammenhang des husserlschen Denkens einfugt, will die folgende Abhandlung zeigen. Es ist des ofteren darauf hingewiesen worden4, dass im Problem der zeitlichen Selbstkonstitution der transzendentalen Subjekti vitat eine, wenn nicht sogar die Grundfrage der husserlschen Phanomenologie zu sehen ist. Der Sinn und die Tragweite dieser Frage ist noch immer umstritten. Unter diesen Umstanden 1 Vgl. Phanomenologische Psychologie, S. 237. ff. u. S. 6ox f., und W. Biemel, "Husserls Enzyklopaedia-Britannica-Artikel und Heideggers Anmerkungen dazu," in: Tijdschrift voor Philosophie Bd. xz, xgso; ferner vgl. M."

Mossbauer Spectroscopy of Environmental Materials and their Industrial Utilization provides a description of the properties of materials formed on the earth's surface, their synthetic analogs where applicable, and the products of their modifications in the course of natural processes, such as weathering, or in industrial processing as reflected in their Mossbauer spectra. Particular emphasis is placed on the way in which these processes can be observed and elucidated through the use of Mossbauer spectroscopy.

The first chapter covers the basic theory of the Mossbauer effect and Chapters 2 and 3 deal with the nuts and bolts of experimental Mossbauer spectroscopy. The principles of these first three chapters, illustrated with many case studies, are applied to different areas of interest in Chapters 4 through 12.

The book is directed to a broad audience ranging from graduate students in environmental sciences or chemical engineering with little or no expertise in Mossbauer spectroscopy to researchers from other disciplines who are familiar with this technique but wish to learn more about possible applications to environmental materials and issues. "

It is rare that we feel ourselves to be participating in history. Yet, as Bertrand Russell observed, philosophy develops in response to the challenges of socio-cultural problems and situations. The present-day philosophical endeavor is prompted not by one or two, but by a conundrum of problems and controversies in which the forces carrying life are set against each other. The struggles in which contemporary mankind is fiercely engaged are not confined, as in the past, to economic, territorial, or religious rivalries, nor to the quest for power, but extend to the primary conditions of human existence. They under mine man's primogenital confidence in life and shatter the intimacy of his home on earth. Philosophical reflection today cannot fail to feel the pressure of the current situation within which it unfolds. Since this situation now involves the ultimate conditions of human existence, its demands have at last given to philosophy the impetus and direction needed for conceiving that the first and last of its concerns should be life itself."

In this work I have tried to present HusserI's Philosophy of thinking and meaning in as clear a manner as I can. In doing this, I had in mind a two-fold purpose. I wanted on the one hand to disentangle what I have come to regard as the central line of thought from the vast mass of details of the Logische Unter suchungen and the Formale und transzendentale Logik. On the other hand, I tried to take into consideration the immense developments in logic and semantics that have taken place since HusserI's major logical studies were published. It is my belief that no one to day can look back upon the philosophers of the past except in the light of the admirable progress achieved and consolidated in the fields of logic and semantics in recent times. Fortunately enough, from this point of view HusserI fares remarkably well. He certainly anticipated many of those recent investigations. What is more, a true understanding and appraisal of his logical studies is not possible except in the light of the corresponding modern investigations. This last consider ation may provide us with some explanation of the rather puzzling fact that orthodox HusserIian scholarship both within and outside Germany has not accorded to his logical studies the central importance that they, from all points of view, unmis takeably deserve."

Henri Bergson (1859-1941) is one of the truly great philosophers of the modernist period, and there is currently a major renaissance of interest in his unduly neglected texts and ideas amongst philosophers, literary theorists, and social theorists.
"Creative Evolution" (1907) is the text that made Bergson world-famous in his own lifetime; in it Bergson responds to the challenge presented to our habits of thought by modern evolutionary theory, and attempts to show that the theory of knowledge must have its basis in a theory of life.

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.

Husserl's "Logical Investigations" is designed to help students and specialists work their way through Husserl's expansive text by bringing together in a single volume six self-contained, expository yet critical essays, each the work of an international expert on Husserl's thought and each devoted to a separate Logical Investigation.

This book examines Husserl's approach to the question concerning meaning in life and demonstrates that his philosophy includes a phenomenology of existence. Given his critique of the fashionable "philosophy of existence" of the late 1920s and early 1930s, one might think that Husserl posited an opposition between transcendental phenomenology and existential philosophy, as well as that in this respect he differed from existential phenomenologists after him. But texts composed between 1908 and 1937 and recently published in Husserliana XLII, Grenzprobleme der Phanomenologie (2014), show that the existential Husserl was not opposed but open to the phenomenological investigation of several basic topics of a philosophy of existence. A collection of contributions from a team of internationally recognized scholars drawing on these and other sources, the present volume offers insights into the relationship between phenomenology and philosophy of existence. It does so by (1) delineating the basic outlines of Husserl's phenomenology of existence, (2) reinterpreting the tension between Husserl's transcendental phenomenology and Jaspers's and Heidegger's philosophy of existence as well as Kierkegaard's and Sartre's existentialism, and (3) investigating the existential aspects of Husserl's phenomenological ethics. Thus focusing on neglected aspects of Husserl's thought, the volume shows that there is a consensus between classical phenomenology and existential phenomenology on the urgency of addressing the existential questions that in The Crisis of the European Sciences and Transcendental Phenomenology (1936) Husserl calls "the questions concerning the meaning or meaninglessness of this entire human existence". The Existential Husserl represents a major contribution to the clarification of the historical and philosophical developments from transcendental phenomenology to existential phenomenology. The book should appeal to a wide audience of many readers at all levels looking for phenomenological answers to existential questions.

Kurt Goldstein starb am 19. September 1965. Bis kurz vor seinem Tode arbeitete er an dem Plan, eine Auswahl seiner wichtigsten ktir- zeren Sehriften zu ver6ffentliehen; ein verbindender Text sollte die ungebrochene Entwieklung seiner Ideen von ihren anfangIiehen Keimen bis zur spateren vollen Entfaltung darlegen. Der Plan kam nieht mehr zur Vollendung; aber die vorliegende Zusammenstellung der flir Kurt Goldstein's Lebenswerk bedeutsamsten Aufsatze mag dessen innere Einheit erhellen. Seine posthum ver6ffentliehte Auto- biographie (s. unten S. 1 ff.) gibt eine knappe Zusammenfassung seiner grundlegenden wissenschaftlichen Ziele und Ergebnisse. Auskunft tiber seine hinterlassenen wissenschaftlichen Papiere ist durch mich erhaltlieh. Herm Professor Aron Gurwitsch, dem langjahrigen Freunde Kurt Goldstein's und intimen Kenner seiner Ideen, der die Einleitung zu diesem Band gesehrieben und an seiner Vorbereitung intensiv tei!- genommen hat, spreehe ich aueh hier meine Dankbarkeit aus. DesgIeichen danke ich den Verlagshausem, mit deren Erlaubnis die hier enthaltenen Sehriften Kurt Goldstein's wieder abgedruekt werden konnten. ELSE M. GOLDSTEIN HAUDEK 1080 Fifth Avenue New York, New York 10028 EINLEITUNG Die Aufnahme in die Serie Phaenomenoiogica der im vorgelegten Bande vereinigten Arbeiten rechtfertigt sich voIIauf durch die philo. sophische Bedeutsamkeit sowohl dieser Aufsatze wie des gesamten Werkes von Kurt Goldstein - ungeachtet ihres weitgehend neuro* logischen InhaIts und ihrer urspriinglichen Herkunft aus neurolo* gischer Forschung und Praxis. Genauer genommen besteht diese phi.

orbit and far beyond it. Indeed, the immense, painstaking, indefatigable and ever-improving effort of Husserl to find ever-deeper and more reliable foundations for the philosophical enterprise (as well as his constant critical re-thinking and perfecting of the approach and so called "method" in order to perform this task and thus cover in this source-excavation an ever more far-reaching groundwork) stands out and maintains itself as an inepuisable reservoir for philosophical reflec tion in which all the above-mentioned work has either its core or its source. In fact, in his undertaking to re-think the entire philosophical enterprise as such and to recreate philosophy upon what he sought to be at least a satisfactorily legitimated basis, Husserl, through his already systematised and "authorized" work, and his courses, and later on in his spontaneous reflection (which did not find its way into a definitive corpus but was nevertheless sufficiently coherent with his previously established body of thought to be considered a continuation of it), uncovers perspectives upon the universe of man and projects their new philosophical thematisation that brings together all the attempts by philosophers (e. g., Merleau-Ponty, who drew upon this material and found there his own inspiration) who succeeded him with foundational intentions; it also gives a core of philosophical ideas and insights for the youngergenerationofphilosophers today."