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THEODORE KISIEL Date of birth: October 30,1930. Place of birth:
Brackenridge, Pennsylvania. Date of institution of highest degree:
PhD., Duquesne University, 1962. Academic appointments: University
of Dayton; Canisius College; Northwestern University; Duquesne
University; Northern Illinois University. I first left the
university to pursue a career in metallurgical research and nuclear
technology. But I soon found myself drawn back to the uni versity
to 'round out' an overly specialized education. It was along this
path that I was 'waylaid' into philosophy by teachers like H. L.
Van Breda and Bernard Boelen. The philosophy department at Duquesne
University was then (1958-1962) a veritable "little Louvain," and
the Belgian-Dutch connection exposed me to (among other visiting
scholars) Jean Ladriere and Joe Kockelmans, who planted the seeds
which eventually led me to the hybrid discipline of a hermeneutics
of natural science, and prompted me soon after graduation to make
the first of numerous extended visits to Belgium and Germany. The
endeavor to learn French and German led me to the task of
translating the phenomenological literature bearing especially on
natural science and on Heidegger. The talk in the sixties was of a
"continental divide" in philosophy between Europe and the
Anglo-American world. But in designing my courses in the philosophy
of science, I naturally gravitated to the works of Hanson, Kuhn,
Polanyi and Toulmin without at first fully realizing why I felt
such a strong kinship with them, beyond their common anti
positivism."
The essays in this volume constitute a portion of the research
program being carried out by the International Society for
Phenomenology and the Human Sciences. Established as an affiliate
society of the World Institute for Ad vanced Phenomenological
Research and Learning in 1976, in Arezzo, Italy, by the president
of the Institute, Dr Anna-Teresa Tymieniecka, this particular
society is devoted to an exploration of the relevance of
phenomenological methods and insights for an understanding of the
origins and goals of the specialised human sciences. The essays
printed in the first part of the book were originally presented at
the Second Congress of this society held at Purdue University, West
Lafayette, Indiana, 12-14 July 1979. The second part of the volume
consists of selected essays from the third convention (the Eleventh
International Congress of Phenomenology of the World Phenomen ology
Institute) held in Cambridge, Massachusetts in 1981. With the third
part of this book we pass into the "Human Rights" issue as treated
by the World Phenomenology Institute at the Interamerican
Philosophy Congress held in Tallahassee, Florida, also in 1981. The
volume opens with a mono graph by Anna-Teresa Tymieniecka on the
foundations of ethics in the moral practice within the life-world
and the social world shown as clearly distinct. The main ideas of
this work had been presented by Tymieniecka as lead lectures to the
three conferences giving them a tight research-project con
sistency."
THEODORE KISIEL Date of birth: October 30,1930. Place of birth:
Brackenridge, Pennsylvania. Date of institution of highest degree:
PhD., Duquesne University, 1962. Academic appointments: University
of Dayton; Canisius College; Northwestern University; Duquesne
University; Northern Illinois University. I first left the
university to pursue a career in metallurgical research and nuclear
technology. But I soon found myself drawn back to the uni versity
to 'round out' an overly specialized education. It was along this
path that I was 'waylaid' into philosophy by teachers like H. L.
Van Breda and Bernard Boelen. The philosophy department at Duquesne
University was then (1958-1962) a veritable "little Louvain," and
the Belgian-Dutch connection exposed me to (among other visiting
scholars) Jean Ladriere and Joe Kockelmans, who planted the seeds
which eventually led me to the hybrid discipline of a hermeneutics
of natural science, and prompted me soon after graduation to make
the first of numerous extended visits to Belgium and Germany. The
endeavor to learn French and German led me to the task of
translating the phenomenological literature bearing especially on
natural science and on Heidegger. The talk in the sixties was of a
"continental divide" in philosophy between Europe and the
Anglo-American world. But in designing my courses in the philosophy
of science, I naturally gravitated to the works of Hanson, Kuhn,
Polanyi and Toulmin without at first fully realizing why I felt
such a strong kinship with them, beyond their common anti
positivism."
The essays in this volume constitute a portion of the research
program being carried out by the International Society for
Phenomenology and the Human Sciences. Established as an affiliate
society of the World Institute for Ad vanced Phenomenological
Research and Learning in 1976, in Arezzo, Italy, by the president
of the Institute, Dr Anna-Teresa Tymieniecka, this particular
society is devoted to an exploration of the relevance of
phenomenological methods and insights for an understanding of the
origins and goals of the specialised human sciences. The essays
printed in the first part of the book were originally presented at
the Second Congress of this society held at Purdue University, West
Lafayette, Indiana, 12-14 July 1979. The second part of the volume
consists of selected essays from the third convention (the Eleventh
International Congress of Phenomenology of the World Phenomen ology
Institute) held in Cambridge, Massachusetts in 1981. With the third
part of this book we pass into the "Human Rights" issue as treated
by the World Phenomenology Institute at the Interamerican
Philosophy Congress held in Tallahassee, Florida, also in 1981. The
volume opens with a mono graph by Anna-Teresa Tymieniecka on the
foundations of ethics in the moral practice within the life-world
and the social world shown as clearly distinct. The main ideas of
this work had been presented by Tymieniecka as lead lectures to the
three conferences giving them a tight research-project con
sistency."
Reflections on the Religious, the Ethical, and the Political
presents fourteen essays devoted to the interconnected topics of
religion, ethics, and politics, along with an introductory
interview with the author regarding his philosophical development
over the years. This volume serves two interconnected purposes: as
an introduction or reintroduction to Calvin O.Schrag s intellectual
contributions to a critical consideration of these three topics,
and as a critical companion and supplement to Schrag s published
work on these topics. The topics of religion, ethics, and politics
have served as pivot points throughout Schrag s career in the
academy, which spans half a century."
"With this important treatise on the contemporary philosophy of
interpretation, Schrag takes his stand at the leading edge of
hermeneutic discussion. . . . Highly recommended." -Choice "He
(Schrag) marvelously exemplifies and practices the ideal of
philosophy as a reflective overcoming of one-sidedness. . . . His
book is well worth reading for an up-to-date, state of the art
discussion of the most fundamental issues in the debate between
modernism and post-modernism." -Journal of the British Society for
Phenomenology "Calvin O. Schrag is one of those remarkable writers
who can draw widely from the diverse and complex work of
contemporary philosophy, and do so without sacrificing detailed
interpretation." -International Studies in Philosophy
Reflections on the Religious, the Ethical, and the Political
presents fourteen essays devoted to the interconnected topics of
religion, ethics, and politics, along with an introductory
interview with the author regarding his philosophical development
over the years. This volume serves two interconnected purposes: as
an introduction or reintroduction to Professor Schrag's
intellectual contributions to a critical consideration of these
three topics, and as a critical companion and supplement to
Schrag's published work on these topics, starting with Existence
and Freedom (1961), working all the way through to Doing Philosophy
with Others (2010). The topics of religion, ethics, and politics
have served as pivot points throughout Schrag's career in the
academy, which spans half a century. Part One, Religion and the
Post-Secular Turn in Continental Philosophy, includes contributions
to the traditions of philosophical discussion regarding matters of
ontology, religious epistemology, existentialism, transcendence,
and the problem of evil, all informed by the myriad resources of
twentieth-century philosophy.Part Two, Transvaluation of the
Ethical and the Political, considers topics of moral experience,
interpersonal alterity, cross-cultural dialogue, and postnational
identity, all against the backdrop of a radicalized understanding
of the gift. Throughout, this volume gives voice to a distinctive
Schragean philosophy of religion, morality, and political praxis.
This approach is heavily rooted in a critical dialogue with all
relevant modes of philosophical and theological discourse,
including phenomenology, existentialism, hermeneutics, critical
social theory, postmodernism, deconstruction, and postsecular
philosophy of religion. In conversation with the post/modern and
deconstructive approaches that held sway during the second half of
the twentieth century, Schrag charts a transversal path that
reenergizes the philosophy of the human subject in its religious,
ethical, and political dimensions.
Comparative Political Theory and Cross-Cultural Philosophy: Essays
in Honor of Hwa Yol Jung explores new forms of philosophizing in
the age of globalization by challenging the conventional border
between the East and the West, as well as the traditional
boundaries among different academic disciplines. The essays in this
volume examine diverse issues, encompassing globalization,
cosmopolitanism, public philosophy, political ecology,
ecocriticism, ethics of encounter, and aesthetics of caring. They
examine the philosophical traditions of phenomenology of Hursserl,
Merleau-Ponty, and Heidegger; the dialogism of Mikhail Bakhtin; the
philosophy of mestizaje literature; and Asian philosophical
traditions. This rich comparative and cross-cultural investigation
of philosophy and political theory demonstrates the importance of
cultural and cross-cultural understanding in our reading of
philosophical texts, exploring how cross-cultural thinking
transforms our understanding of the traditional philosophical
paradigm and political theory. This volume honors the scholarship
and philosophy of Hwa Yol Jung, who has been a pioneer in the field
of comparative political theory, cross-cultural philosophy, and
interdisciplinary scholarship. In one of his earliest publications,
The Crisis of Political Understanding (1979), Jung described the
urgency and necessity of breakthrough in political thinking as a
crisis, and he followed up on this issue for his half century of
scholarship by introducing Asian philosophy and political thought
to Western scholarship, demonstrating the possibility of
cross-cultural philosophical thinking. In his most recent
publications, Jung refers to this possibility as "transversality"
or "trans(uni)versality," a concept which should replace the
outmoded Eurocentric universality of modernist philosophy. Jung
expounds that in "transversality," "differences are negotiated and
compromised rather than effaced and absorbed into sameness." This
volume is a testimony to the very possibility of
Comparative Political Theory and Cross-Cultural Philosophy: Essays
in Honor of Hwa Yol Jung explores new forms of philosophizing in
the age of globalization by challenging the conventional border
between the East and the West, as well as the traditional
boundaries among different academic disciplines. The essays in this
volume examine diverse issues, encompassing globalization,
cosmopolitanism, public philosophy, political ecology,
ecocriticism, ethics of encounter, and aesthetics of caring. They
examine the philosophical traditions of phenomenology of Hursserl,
Merleau-Ponty, and Heidegger; the dialogism of Mikhail Bakhtin; the
philosophy of mestizaje literature; and Asian philosophical
traditions. This rich comparative and cross-cultural investigation
of philosophy and political theory demonstrates the importance of
cultural and cross-cultural understanding in our reading of
philosophical texts, exploring how cross-cultural thinking
transforms our understanding of the traditional philosophical
paradigm and political theory. This volume honors the scholarship
and philosophy of Hwa Yol Jung, who has been a pioneer in the field
of comparative political theory, cross-cultural philosophy, and
interdisciplinary scholarship. In one of his earliest publications,
The Crisis of Political Understanding (1979), Jung described the
urgency and necessity of breakthrough in political thinking as a
crisis, and he followed up on this issue for his half century of
scholarship by introducing Asian philosophy and political thought
to Western scholarship, demonstrating the possibility of
cross-cultural philosophical thinking. In his most recent
publications, Jung refers to this possibility as 'transversality'
or 'trans(uni)versality, ' a concept which should replace the
outmoded Eurocentric universality of modernist philosophy. Jung
expounds that in 'transversality, ' 'differences are negotiated and
compromised rather than effaced and absorbed into sameness.' This
volume is a testimony to the very possibility of transversality in
our scholarship and thinking.
Sketching a new portrait of the human self in this
thought-provoking book, leading American philosopher Calvin O.
Schrag challenges bleak deconstructionist and postmodernist views
of the self as something ceaselessly changing, without origin or
purpose. Discussing the self in new vocabulary, he depicts an
action-oriented self defined by the ways in which it communicates.
The self, says Schrag, is open to understanding through its
discourse, its actions, its being with other selves, and its
experience of transcendence.
In his discussion, Schrag responds critically to both modernists
and postmodernists, avoiding what he calls the modernists'
overdetermination of unity and identity and the postmodernists'
self-enervating pluralism. He agrees with postmodernist attacks on
both the classical theory of the self as a metaphysical substance
and the modern epistemological construal of the self as transparent
mind, yet he maintains that jettisoning the self as understood in
these terms does not mean jettisoning it altogether. The self as
subject is not dead, nor are the constitutive features of
self-formation and self-understanding. In addressing the role of
culture in the dynamics of self-formation, the author offers a
critique of Max Weber's and Jurgen Habermas's view of modernity as
a radical differentiation of three cultural spheres: science,
morality, and art; he adds religion as a legitimate fourth cultural
sphere. The overview of Schrag's philosophy that The Self after
Postmodernity provides will appeal to readers with an interest in
literary criticism and religion as well as philosophy.
The most important American Continental philosopher of his
generation and one of the discipline's founders offers an
exceptionally clear, balanced, and informative discussion of a
complex question vexing postmodern currents of philosophical and
theological reflection: whether and how the "death" of the God
conceived as a "highest being" in Western, and especially modern,
traditions might open a new space within which to rethink God in
terms of a "gift" or a "giving" that would stand beyond the
category of being and exceed conceptual grasp.
Schrag begins by elucidating traditional theistic conceptions of
God in terms of "Being" and explains how those conceptions very
logically give way to atheism. Moving beyond atheism and theism
alike, he explores alternative understandings of God in terms of
"the gift" by turning first from ontology into ethics, and then
from ethics toward an understanding of the gift as "the
depth-dimension of ethics in civil society." Throughout, Schrag
draws with grace, ease, and precision upon the history of Western
metaphysics, from Plato and Aristotle through Nietzsche and
Heidegger. Most important to his central question of God as
"otherwise than Being," however, are such influential
post-Heideggerian thinkers as Jean-Luc Marion, Jacques Derrida, and
Emmanuel Levinas. Schrag's inquiry engages these thinkers at a
serious level, and also expands recent discussions of the God
"beyond" or "otherwise than" Being by relating them to figures
hitherto overlooked or underplayed, most notably Paul
Tillich.
Seeking a notion of God compatible with the postmodern perspective,
Schrag's remarkably lucid and accessible work stands as a helpful
guide, providing rareinsight, into an often impenetrable
philosophical and theological quandry.
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