The Encyclopedia of Phenomenology presents phenomenological thought and the phenomenological movement within philosophy and within more than a score of other disciplines on a level accessible to professional colleagues of other orientations as well as to advanced undergraduate and graduate students. Entries average 3,000 words. In practically all cases, they include lists of works For Further Study'. The Introduction briefly chronicles the changing phenomenological agenda and compares phenomenology with other 20th Century movements. The 166 entries are about matters of seven sorts: the four broad tendencies and periods within the phenomenological movement; twenty-three national traditions of phenomenology; twenty-two philosophical sub-disciplines, including those referred to with the formula the philosophy of x'; phenomenological tendencies within twenty-one non-philosophical disciplines; forty major phenomenological topics; twenty-eight leading phenomenological figures; and twenty-seven non-phenomenological figures and movements of interesting similarities and differences with phenomenology. Concerning persons, years of birth and death are given upon first mention in an entry of the names of deceased non-phenomenologists. The names of persons believed to be phenomenologists and also, for cross-referencing purposes, the titles of other entries are printed entirely in SMALL CAPITAL letters, also upon first mention. In addition, all words thus occurring in all small capital letters are listed in the index with the numbers of all pages on which they occur. To facilitate indexing, Chinese, Hungarian and Japanese names have been re-arranged so that the personal name precedes the family name.Concerning works referred to, the complete titles of books and articles are given in the original language or in a transliteration into Roman script, followed by literalistic translations and the year of original publication in parentheses or, where the date of composition is substantially earlier than that of publication, by the year of composition between brackets.

This volume details the philosophical propositions of technology, illustrates its impact on various facets of social life, and demonstrates how the disruptive effects of technology can be reduced by providing it with a new philosophical base. Philosophical principles that will help to foster the responsible use of technology are developed. The contributors deal specifically with the ways in which technology shapes a person's view of politics, capital punishment, education, health and illness, work, communications, and the human body. They argue that technology tends to deanimate these aspects of life, thereby purging society of its creativity and spontaneity. Collectively, they suggest ways in which this trend can be reversed by the creation of a socially responsible technology.

The central contribution of Str\u00f6ker's investigations is a careful and strict analysis of the relationship between experienced space, Euclidean space, and non-Euclidean spaces. Her study begins with the question of experienced space, inclusive of mood space, space of action and perception, of practical activities and bodily orientations, and ends with the controversies of the proponents of geometric and mathematical understanding of space. Within the context of experienced space, Str\u00f6ker includes historical discussions of place, topology, depth, perspectivity, homogeneity, orientation, and the questions of empty and full spaces. Her investigation concludes that any strict analysis of space must be founded upon an unavoidable ontology. Philosophical Investigations of Space addresses a number of methodological controversies. It tests the limitations of a variety of scientific, phenomenological, geometric, and logical methods in order to demonstrate limitations of both methodology and underlying assumption. In addition to the richness of her historical and systematic discussion, Str\u00f6ker's work is a model of thoroughly documented philosophical scholarship and conceptual precision.

This book takes the form of a dialogue. It presents two authors, specialized in the phenomenolog , posing questions to each other and offering complex answers for critical discussion. The book includes both presentation of different communication schools and philosophizing on the issues of communication. The authors debate numerous topics by providing the definition and etymology of communication, examining the limits of communication, and using a poli-logical base of communication. The issue which pervades all domains is that of mediation: how things, such as identities, styles, and bodies are mediated by culture, history, and tradition, and what the limits are of such mediation. This question leads to more complex issues of "mediated mediations" such that an explication of one medium is framed by another medium, leading to a question of meta-language as a fundamental, unmediated medium. This involves some fine points of mediation: perspectivity, discursivity, ethics of communication, ideology, private and public. Throughout the mutual, interrogative dialogue, the authors touch upon, but avoid the daunting commitment to, a theory of metacommunication, as well as the "transcendental" problematic of accessing the numerous theoretical, thematic, and historical aspects of communication.

This English translation of Gebser's major work, Ursprung und Gegenwart (Stuttgart, Deutsche Verlag, 1966), offers certain fundamental insights which should be beneficial to any sensitive scientist and makes it available to the English-speaking world for the recognition it deserves. "The path which led Gebser to his new and universal perception of the world is, briefly, as follows. In the wake of materialism and social change, man had been described in the early years of our century as the "dead end" of nature. Freud had redefined culture as illness-a result of drive sublimation; Klages had called the spirit (and he was surely speaking of the hypertrophied intellect) the "adversary of the soul," propounding a return to a life like that of the Pelasgi, the aboriginal inhabitants of Greece; and Spengler had declared the "Demise of the West" during the years following World War I. The consequences of such pessimism continued to proliferate long after its foundations had been superseded. It was with these foundations-the natural sciences-that Gebser began. As early as Planck it was known that matter was not at all what materialists had believed it to be, and since 1943 Gebser has repeatedly emphasized that the so-called crisis of Western culture was in fact an essential restructuration.... Gebser has noted two results that are of particular significance: first, the abandonment of materialistic determinism, of a one-sided mechanistic-causal mode of thought; and second, a manifest "urgency of attempts to discover a universal way of observing things, and to overcome the inner division of contemporary man who, as a result of his one-sided rational orientation, thinks only in dualisms." Against this background of recent discoveries and conclusions in the natural sciences Gebser discerned the outlines of a potential human universality. He also sensed the necessity to go beyond the confines of this first treatise so as to include the humanities (such as political economics and sociology) as well as the arts in a discussion along similar lines. This was the point of departure of The Ever-Present Origin. From In memoriam Jean Gebser by Jean Keckeis

This book takes the form of a dialogue. It presents two authors, specialized in the phenomenolog , posing questions to each other and offering complex answers for critical discussion. The book includes both presentation of different communication schools and philosophizing on the issues of communication. The authors debate numerous topics by providing the definition and etymology of communication, examining the limits of communication, and using a poli-logical base of communication. The issue which pervades all domains is that of mediation: how things, such as identities, styles, and bodies are mediated by culture, history, and tradition, and what the limits are of such mediation. This question leads to more complex issues of "mediated mediations" such that an explication of one medium is framed by another medium, leading to a question of meta-language as a fundamental, unmediated medium. This involves some fine points of mediation: perspectivity, discursivity, ethics of communication, ideology, private and public. Throughout the mutual, interrogative dialogue, the authors touch upon, but avoid the daunting commitment to, a theory of metacommunication, as well as the "transcendental" problematic of accessing the numerous theoretical, thematic, and historical aspects of communication.

The usual notion of incarceration suggests specific locations in a given society: prisons or, in gentler form, psychiatric institutions. This notion will be incorporated in the text in various and much broader contexts. We investigate civilizations and their specific cultures in terms of their compositions which may "incarcerate" a person without specific facilities: More recent and still continuous examples are Fascistic and Communist empires, or traditional autocratic and theocratic systems. In addition, there are civilizations which, while open and democratic, might exclude various groups from participation due to education, race, or class statusaand such exclusion may not be regarded as "incarceration." One prevalent form of autocratic incarceration is the control of education and literature available to the citizens. There are other forms which subject a group, or an entire civilization, to "incarceration" due to colonialisms and their usual "monological" imposition of totalizing discourse as a criterion for what is civilized and what is not, all the way to what is human and what is not adequate to be regarded as human. The monological form also applies to totalizing discourses in modern "sciences" and technical fields, offering "explanations" of every facet of human behavior. The trend is a push for "education" only in technical fields. It is also imperative to investigate the various contemporary trends in cultural theories which propose multi-cultural "methods" without attending to the issue of the illogical nature of such methods. Finally, we address the current debates of global migrations, immigrations, and the issues as to the status of persons caught in such movements with regard to "legal" questions. This issue is confronted by the emergence of "populisms" and "nationalisms" worldwide, and a usually avoided question, "Why there is a denouncement of the West by members of various civilizations and their cultures, and yet the demand that only the West should welcome "the others."

The debates concerning global terrorism focus on "radical Islam" and the way it can be "moderated" or pacified by appeals to its peaceful side. These debates include the discussion of the clash of civilisations, tolerance and its limits, and military means to defeat the perpetrators. Such cultural clashes appear in various parts of the globe, including India, Pakistan, and even among sects of the same civilizations. This monograph explores the nature of these cultural clashes and the resurgence of global terror to look at a more fundamental set of issues, including the misguided search for truth, resulting in Western post-modernism and "post-truth", spanning the globe in the guise of multi-culturalism. The analysis of this context leads to questioning the basic composition of civilisations, their compatibility, and radical differences, leading to a dimension of awareness that has not been addressed by scholars studying civilisations. What is at issue is the inevitable "anarchistic terror," which includes most unpredictable acts by "unsuspected" individuals, not only from Islam, but also by those emboldened by a specific mode of awareness. This level "dissolves" the various claims that the fundamental clash is among civilizations and points to two, modern, Western levels of this dissolution: literature and theory. The former calls for the collapse of anything resembling features of the world that are accessible to human awareness. The second level places the world at an arbitrary service for human "needs". The result is made manifest by the claims from anarchistic terrorists that the modern West is "Satanic" and destructive of the created order of all things, which is a totally anarchistic point of view, while the answer from the modern West points to the fundamental anarchism of those who terrorise "Western" ways. The analysis of this context shows that both sides are anarchistic and face an inevitable collision without any possible justification. The collision is designed to unfold into a final domain that requires an "ontological" account of how such a collision in human life is possible, without relying on previously inadequate explanations. The text includes contemporary "turmoil" in global relationships, the various trends toward "autocracy" and "strong man" solutions to our predicaments. Such tendencies appear in the phenomenon of the conjunction of state and religion, so well pronounced in Russia, in Confucian China, the Middle East, the United States, and in European nations. It is to be noted that such solutions do not depend only on personality cults, but above all, on "legitimating" their stories. The point is that such stories are equally anarchistic.

Two pervading factors in any life-world that are discussed, but never explicated are time and concrete action. No doubt, social theory (as well as every other theory) accepts time in the form of change, but the issue is as follows: There is a presumption that time is some sort of continuum in which things take place one after the other. The sciences take this for granted as a basis for their explanations of causal sequence, and even historians take this sequence for granted as a condition for dating historical events. The authors do not discard this theoretical construct, but rather, they point out that social life specifically in the modern world (which is, by now, global) involves time as multiple horizons of possibilities. Furthermore, the way these horizons comprise time reflexes in time is unavoidable in the multiple layers of social activities and plans, including economic, technical, educational, value systems, and in the selectivity of what will be counted as relevant facts and their interpretations. Indeed, such time reflexes disclose what a given society can and cannot do; that is, they determine what that societys limits are. This aspect of such limits is a continuous self-explication of social life, and time reflexes are coextensive with both social theory and method. The authors go on to illustrate the ways in which the practical world is constituted by concrete kinesthetic activity in practices such as the formation of implements, the building of edifices, and the engagement in other common intercorporeal activities, which become differentiated and mutual. Such activities precede abstract theoretical constructs and reveal what individuals and groups can do. The theoretical/methodological aspect of this level of analysis reveals that we know the others via direct perception not as physiological entities, but as makers of the entire oriented architectonic of any life-world. At this level, there is a primary understanding of the others, which is given in direct awareness of what they can do and what we cannot do, and which we also understand as something that we could also do. It is within this domain that one finds universal praxis.

In this book, the authors present current research in the study of Cosmic Passion for the Aesthetic. It engages arts from different tradition, showing their cultural contexts and discloses dimensions of awareness that transgress the characteristics of art works. This book delves into the deeper meaning of art, and shows how various cultures attempt to suppress other cultures and their arts, and how the suppressed reappear and reassert themselves in new contexts. It travels through different conceptions, speculations, definitions and portrays how the aesthetic, the expressive, that is not identical with the characteristics of an art work, is what all art works attempt to capture. The aesthetic encompasses the passionate dimension which is not limited or reducible to anything -- it is cosmic. The latter is disclosed by the aesthetic passion that is most apparent in comparative studies of arts, above all through examining the art of India, the text visually captures the aesthetic, cosmic passion. In addition, it questions what is aesthetic value, judgements on art, the authors draw on how the depictions of the cosmic in art can assume a way of understanding specific interpretation of space, time and movement prior to any theological, mythical, theoretical or even scientific explanations and portray a flow of sensuous envelopment which resonates with cosmic passion. This book would interest not only artists, but students of cultures and comparative civilisations, and indeed for those who are interested in the ways that cosmic awareness has been and is being explicated in civilisations.

The usual notion of incarceration suggests specific locations in a given society: prisons or, in gentler form, psychiatric institutions. This notion will be incorporated in the text in various and much broader contexts. We investigate civilizations and their specific cultures in terms of their compositions which may "incarcerate" a person without specific facilities: More recent and still continuous examples are Fascistic and Communist empires, or traditional autocratic and theocratic systems. In addition, there are civilizations which, while open and democratic, might exclude various groups from participation due to education, race, or class statusaand such exclusion may not be regarded as "incarceration." One prevalent form of autocratic incarceration is the control of education and literature available to the citizens. There are other forms which subject a group, or an entire civilization, to "incarceration" due to colonialisms and their usual "monological" imposition of totalizing discourse as a criterion for what is civilized and what is not, all the way to what is human and what is not adequate to be regarded as human. The monological form also applies to totalizing discourses in modern "sciences" and technical fields, offering "explanations" of every facet of human behavior. The trend is a push for "education" only in technical fields. It is also imperative to investigate the various contemporary trends in cultural theories which propose multi-cultural "methods" without attending to the issue of the illogical nature of such methods. Finally, we address the current debates of global migrations, immigrations, and the issues as to the status of persons caught in such movements with regard to "legal" questions. This issue is confronted by the emergence of "populisms" and "nationalisms" worldwide, and a usually avoided question, "Why there is a denouncement of the West by members of various civilizations and their cultures, and yet the demand that only the West should welcome "the others."

The ad image has become the focus of ad research, and to a certain extent this is justified. To understand how the ad image is received, the tradition of advertising creators, planners and buyers have asserted it is based on memory. Specifically, it is rooted in affective memory in which the unconscious plays a role. The other side is cognitive, where the image may be received, but less affectively. Today, neuroscience is being deployed to validated current findings in order to prove advertising legitimization. The biggest companies are involved in the business of using technological reading of biomedicine to validate claims. However, the theoretical apparatuses remain the same as before. This book demonstrates a short critique of the theories and technology trending within the industry and demonstrates how the industry should be looking at the phenomenological foundations of memory as a body kinesthetic engagement before the image.

The front page of The Economist, November 5th-11th 2001 announces "The Missing Middle; The woeful gap in America's Politics, is one among many indications of a major issue, not only in the United States, but globally. This book constitutes an attempt to offer alternatives that could fill this gap. The credibility gap appears in various guises: politically there is no serious public debate concerning global and national issues. Attempts at filling the gap of credibility are equally "magical" in the sense that the rhetoric used offers "prayers" to re-establish the middle class, provide jobs and correct the economy. Indeed, the use of such rhetoric is deemed above the constitution, and the latter should become subservient to a higher authority.

The malaise of today's Cultural Studies is perhaps best summarized by Picasso (paraphrased) success can lead to copying from oneself, and copying from oneself, and that is worse than copying from others. This book is both a response and an independent configuration of the dominant, current trend: that is cultural studies known as the Birmingham/U.S. School (B/USS). Contemporary Cultural Studies leapfrogs the Birmingham/U.S. School of future self-clarification. The fundamental conceptual, mythological and philosophical problematics have been worked over the last 40-plus years in the United States in advance of the current self-clarificaion exercises. Surprisingly, the genesis of U.S. Contemporary Cultural Studies is in Continental philosophy, not unlike the genesis of the Birmingham/U.S. School. This book discusses some procedural questions and practical features relevant to theory and research practice in social science and humanities from the standpoint of phenomenology. (Imprint: Nova)

Existential philosophy has perhaps captured the public imagination more completely than any other philosophical movement in the twentieth century. But less is known about the phenomenological method lying behind existentialism. In this solid introduction to phenomenological philosophy, authors David Stewart and Algis Mickunas show that phenomenology is neither new nor bizarre but is a contemporary way of raising afresh the major problems of philosophy that have dominated the traditions of Western thought. The authors carefully lead the reader trough the maze of terminology, explaining the major problems phenomenology has treated and showing how these are a consistent extension of the traditional concerns of philosophy. In concise, uncluttered, and straightforward terms, the history, development, and contemporary status of phenomenology is explained with a copiously annotated bibliography following each chapter. Nothing in print combines the extensive introductory materials with a guide to the massive literature that has been produced by phenomenological and existential studies.