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The Phenomenology of Pain is the first book-length investigation of
its topic to appear in English. Groundbreaking, systematic, and
illuminating, it opens a dialogue between phenomenology and such
disciplines as cognitive science and cultural anthropology to argue
that science alone cannot clarify the nature of pain experience
without incorporating a phenomenological approach. Building on this
premise, Saulius Geniusas develops a novel conception of pain
grounded in phenomenological principles: pain is an aversive bodily
feeling with a distinct experiential quality, which can only be
given in original first-hand experience, either as a
feeling-sensation or as an emotion. Geniusas crystallizes the
fundamental methodological principles that underlie
phenomenological research. On the basis of those principles, he
offers a phenomenological clarification of the fundamental
structures of pain experience and contests the common conflation of
phenomenology with introspectionism. Geniusas analyzes numerous
pain dissociation syndromes, brings into focus the de-personalizing
and re-personalizing nature of chronic pain experience, and
demonstrates what role somatization and psychologization play in
pain experience. In the process, he advances Husserlian
phenomenology in a direction that is not explicitly worked out in
Husserl's own writings.
This volume is the first book-length analysis of the problematic
concept of the 'horizon' in Edmund Husserl's phenomenology, as well
as in phenomenology generally. A recent arrival on the conceptual
scene, the horizon still eludes robust definition. The author shows
in this authoritative exploration of the topic that Husserl, the
originator of phenomenology, placed the notion of the horizon at
the centre of philosophical enquiry. He also demonstrates the
rightful centrality of the concept of the horizon, all too often
viewed as an imprecise metaphor of tangential significance. His
systematic analysis deploys both early and late work by Husserl, as
well as hitherto unpublished manuscripts. Opening out the question
to include that of the origins of the horizon, the book explores
the horizon as philosophical theme or notion, as a figure of
intentionality, and as a signification of one's consciousness of
the world-our 'world-horizon'. It argues that the central
philosophical significance of the problematic of the horizon makes
itself apparent in realizing how this problematic enriches our
philosophical understanding of subjectivity. Systematic, thorough,
and revealing, this study of the significance of a core concept in
phenomenology will be relevant not only to the phenomenological
community, but also to anyone interested in the intersections of
phenomenology and other philosophical traditions, such as
hermeneutics and pragmatism.
This volume is the first book-length analysis of the problematic
concept of the 'horizon' in Edmund Husserl's phenomenology, as well
as in phenomenology generally. A recent arrival on the conceptual
scene, the horizon still eludes robust definition. The author shows
in this authoritative exploration of the topic that Husserl, the
originator of phenomenology, placed the notion of the horizon at
the centre of philosophical enquiry. He also demonstrates the
rightful centrality of the concept of the horizon, all too often
viewed as an imprecise metaphor of tangential significance. His
systematic analysis deploys both early and late work by Husserl, as
well as hitherto unpublished manuscripts. Opening out the question
to include that of the origins of the horizon, the book explores
the horizon as philosophical theme or notion, as a figure of
intentionality, and as a signification of one's consciousness of
the world-our 'world-horizon'. It argues that the central
philosophical significance of the problematic of the horizon makes
itself apparent in realizing how this problematic enriches our
philosophical understanding of subjectivity. Systematic, thorough,
and revealing, this study of the significance of a core concept in
phenomenology will be relevant not only to the phenomenological
community, but also to anyone interested in the intersections of
phenomenology and other philosophical traditions, such as
hermeneutics and pragmatism. "
This collection of chapters, written by prominent scholars in their
respective fields, re-examines the nature of self-awareness in both
Western and Eastern philosophy, inquires into its diverse and
variable modes, and significantly broadens the framework of its
analysis. The chapters collected focus on reflective and
pre-reflective forms of self-awareness, as well as the relation
between self-awareness and the awareness of things and the world.
Included are examinations of the affective and embodied dimensions
of self-awareness, the distinct forms of self-awareness in memory,
phantasy, and dreams, as well as the temporal and spatial nature of
self-awareness. This edited volume appeals to students and
researchers working in phenomenology and on the philosophy of
self-awareness.
The Phenomenology of Pain is the first book-length investigation of
its topic to appear in English. Groundbreaking, systematic, and
illuminating, it opens a dialogue between phenomenology and such
disciplines as cognitive science and cultural anthropology to argue
that science alone cannot clarify the nature of pain experience
without incorporating a phenomenological approach. Building on this
premise, Saulius Geniusas develops a novel conception of pain
grounded in phenomenological principles: pain is an aversive bodily
feeling with a distinct experiential quality, which can only be
given in original first-hand experience, either as a
feeling-sensation or as an emotion. Geniusas crystallizes the
fundamental methodological principles that underlie
phenomenological research. On the basis of those principles, he
offers a phenomenological clarification of the fundamental
structures of pain experience and contests the common conflation of
phenomenology with introspectionism. Geniusas analyzes numerous
pain dissociation syndromes, brings into focus the de-personalizing
and re-personalizing nature of chronic pain experience, and
demonstrates what role somatization and psychologization play in
pain experience. In the process, he advances Husserlian
phenomenology in a direction that is not explicitly worked out in
Husserl's own writings.
Investigating connections between philosophical hermeneutics and
neighbouring traditions of thought, this volume considers the
question of how post-Heideggerian hermeneutics, as represented by
Gadamer, Ricoeur and recent scholars following in their wake,
relate to these traditions, both in general terms and bearing upon
specific questions. The traditions covered in this
volume-existentialism, pragmatism, poststructuralism, Eastern
philosophy, and hermeneutics itself-are all characterized by
significant internal diversity, adding to the difficulty in
reaching an interpretation that is at once comparative and
critical. None of these traditions represent a unified system of
belief; all are umbrella terms which are at once useful and
imprecise, and the differences internal to each must not to be
understated. An innovative work of comparative philosophy, this
volume avoids oversimplification and offers specific analyses that
treat hermeneutics in relation to particular themes and key figures
in each of these traditions of thought. Philosophical hermeneutics
is explicitly dialogical, and it is in this spirit that the authors
of this book approach their subjects, revealing the important
affinities and opportunities for mutually enriching conversations
which have until now been overlooked.
The relationship between these two central theoretical and
philosophical approaches, which we thought we knew, is more complex
and interesting than our standard story might suggest. It is not
always clear how hermeneutics-that is, post-Heideggerian
hermeneutics as articulated by Hans-Georg Gadamer, Paul Ricoeur,
and a large number of thinkers working under their
influence-regards the phenomenological tradition, be it in its
Husserlian or various post-Husserlian formulations. This volume
inquires into this issue both in general, conceptual terms and
through specific analyses into questions of ontology and
metaphysics, science, language, theology, and imagination. With a
substantial editors' introduction, the volume contains 15 chapters,
from some of the most significant scholars in this field covering
the essential questions about the history, present and future of
these two disciplines. The volume will be of interest to any
philosopher or student with an interest in developing a
sophisticated and nuanced understanding of contemporary
hermeneutics and phenomenology.
Investigating connections between philosophical hermeneutics and
neighbouring traditions of thought, this volume considers the
question of how post-Heideggerian hermeneutics, as represented by
Gadamer, Ricoeur and recent scholars following in their wake,
relate to these traditions, both in general terms and bearing upon
specific questions. The traditions covered in this
volume-existentialism, pragmatism, poststructuralism, Eastern
philosophy, and hermeneutics itself-are all characterized by
significant internal diversity, adding to the difficulty in
reaching an interpretation that is at once comparative and
critical. None of these traditions represent a unified system of
belief; all are umbrella terms which are at once useful and
imprecise, and the differences internal to each must not to be
understated. An innovative work of comparative philosophy, this
volume avoids oversimplification and offers specific analyses that
treat hermeneutics in relation to particular themes and key figures
in each of these traditions of thought. Philosophical hermeneutics
is explicitly dialogical, and it is in this spirit that the authors
of this book approach their subjects, revealing the important
affinities and opportunities for mutually enriching conversations
which have until now been overlooked.
The relationship between these two central theoretical and
philosophical approaches, which we thought we knew, is more complex
and interesting than our standard story might suggest. It is not
always clear how hermeneutics-that is, post-Heideggerian
hermeneutics as articulated by Hans-Georg Gadamer, Paul Ricoeur,
and a large number of thinkers working under their
influence-regards the phenomenological tradition, be it in its
Husserlian or various post-Husserlian formulations. This volume
inquires into this issue both in general, conceptual terms and
through specific analyses into questions of ontology and
metaphysics, science, language, theology, and imagination. With a
substantial editors' introduction, the volume contains 15 chapters,
from some of the most significant scholars in this field covering
the essential questions about the history, present and future of
these two disciplines. The volume will be of interest to any
philosopher or student with an interest in developing a
sophisticated and nuanced understanding of contemporary
hermeneutics and phenomenology.
What are the challenges that Nietzsche's philosophy poses for
contemporary phenomenology? Elodie Boublil, Christine Daigle, and
an international group of scholars take Nietzsche in new directions
and shed light on the sources of phenomenological method in
Nietzsche, echoes and influences of Nietzsche within modern
phenomenology, and connections between Nietzsche, phenomenology,
and ethics. Nietzsche and Phenomenology offers a historical and
systematic reconsideration of the scope of Nietzsche s
thought."
Although productive imagination has played a highly significant
role in (post-) Kantian philosophy, there have been very few
book-length studies explicitly dedicated to its analysis. In his
new book, Saulius Geniusas develops a phenomenology of productive
imagination while relying on those resources that we come across in
Edmund Husserl's, Max Scheler's, Martin Heidegger's, Ernst
Cassirer's, Miki Kiyoshi's, Jean-Paul Sartre's, Maurice
Merleau-Ponty's, and Paul Ricoeur's writings, while also engaging
in present-day philosophical discussions of the imagination.
Investigating the relation between imagination and embodiment,
affectivity, perception, language, selfhood, and intersubjectivity,
the book provides a phenomenological conception of productive
imagination, which is committed to basic phenomenological
principles and which is sensitive to how productive imagination has
been conceptualized in the history of phenomenology. Against such a
background, Geniusas develops a new conception of productive
imagination:It isa basic modality of intentionality that indirectly
shapes the human experience of the world by forming the contours of
action, intuition, knowledge, and understanding. It is not so much
a blind and indispensable function of the soul, but an artconcealed
in the body, for it springs out of instincts, drives, desires, and
needs. The author discloses the unexpected ways in which
phenomenology of productive imagination enriches our understanding
of embodied subjectivity.
How has the concept of productive imagination been developed in
post-Kantian philosophy? This important and innovative volume
explores this question, with particular focus on hermeneutics,
phenomenology and neo-Kantianism. The essays in this collection
demonstrate that imagination is productive not only because it
fabricates non-existent objects, but also because it shapes human
experience and co-determines the meaning of the experienced world.
The authors show how imagination forms experience at the
kinaesthetic, pre-linguistic, poetic, historical, artistic, social
and political levels. The volume offers both a thematic and a
historical overview of productive imagination understood as Kant
originally wanted us to understand it.
How has the concept of productive imagination been developed in
post-Kantian philosophy? This important and innovative volume
explores this question, with particular focus on hermeneutics,
phenomenology and neo-Kantianism. The essays in this collection
demonstrate that imagination is productive not only because it
fabricates non-existent objects, but also because it shapes human
experience and co-determines the meaning of the experienced world.
The authors show how imagination forms experience at the
kinaesthetic, pre-linguistic, poetic, historical, artistic, social
and political levels. The volume offers both a thematic and a
historical overview of productive imagination understood as Kant
originally wanted us to understand it.
What are the challenges that Nietzsche's philosophy poses for
contemporary phenomenology? Elodie Boublil, Christine Daigle, and
an international group of scholars take Nietzsche in new directions
and shed light on the sources of phenomenological method in
Nietzsche, echoes and influences of Nietzsche within modern
phenomenology, and connections between Nietzsche, phenomenology,
and ethics. Nietzsche and Phenomenology offers a historical and
systematic reconsideration of the scope of Nietzsche's thought. --
Indiana University Press
Although the concept of productive imagination plays a fundamental
role in Kant, German Idealism, Romanticism, Phenomenology and
Hermeneutics, the meaning of this central concept remains largely
undetermined. The significance of productive imagination is
therefore all-too-often either inflated or underrated. The articles
collected in this volume trace the development of productive
imagination through the history of philosophy, identify the
different meanings this concept has been ascribed in different
philosophical frameworks, and raise the question anew concerning
this concept's philosophical significance. Special attention is
given to the historical background that underlies the emergence of
productive imagination in modernity, to Kant's concept of
productive imagination, to the further development of this concept
in German Idealism, Wilhelm Dilthey, Edmund Husserl, Ernst Cassirer
and Martin Heidegger, Jean-Paul Sartre and Paul Ricoeur. A group of
leading scholars present a systematic and comprehensive reference
tool for anyone working in the fields of social imaginaries.
Although the concept of productive imagination plays a fundamental
role in Kant, German Idealism, Romanticism, Phenomenology and
Hermeneutics, the meaning of this central concept remains largely
undetermined. The significance of productive imagination is
therefore all-too-often either inflated or underrated. The articles
collected in this volume trace the development of productive
imagination through the history of philosophy, identify the
different meanings this concept has been ascribed in different
philosophical frameworks, and raise the question anew concerning
this concept's philosophical significance. Special attention is
given to the historical background that underlies the emergence of
productive imagination in modernity, to Kant's concept of
productive imagination, to the further development of this concept
in German Idealism, Wilhelm Dilthey, Edmund Husserl, Ernst Cassirer
and Martin Heidegger, Jean-Paul Sartre and Paul Ricoeur. A group of
leading scholars present a systematic and comprehensive reference
tool for anyone working in the firsl of social imaginaries.
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