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This course explores different trends, movements, schools, and debates within Western and/or Eastern philosophy. This course focuses on the tradition of European phenomenology.
Being and Time, first published in 1927, has long been recognized as a landmark work of the twentieth century for its original analyses of the character of philosophic inquiry and the relation of the possibility of such inquiry to the human situation. Being and Time raises questions about the end of philosophy and the possibilities for thinking liberated from the presumptions of metaphysics. This edition of Stambaugh translation includes the marginal notes made by Heidegger in his own copy of Being and Time, and takes account of the many changes that he made in the final German edition of 1976.
In this book, Sartre argues that human consciousness is constantly projecting itself into the outside world and imbuing it with meaning, rather than an internal, passive container for our thoughts and experiences. Combining this with the unsettling view that human existence is characterized by radical freedom and the inescapability of choice. Sartre introduces us to a cast of ideas and characters that are part of philosophical legend: anguish; the "bad faith" of the memorable waiter in the café; sexual desire; and the "look" of the Other, brought to life by Sartre’s famous description of someone looking through a keyhole.
This book offers a new interpretation of Heidegger's major work, Being and Time, relating Heidegger's philosophy to contemporary debates in Anglo-American philosophy. Taylor Carman places Heidegger's early philosophy in a broadly Kantian context, describes its departure from Husserl's phenomenology, and contrasts it with recent theories of intentionality, notably those of Dennett and Searle. Unlike others who view Heidegger as a Kantian idealist, however, Carman defends a realist interpretation. The book also examines the status of linguistic and nonlinguistic discourse in Being and Time and concludes with a discussion of Heidegger's concepts of guilt, death, and authenticity.
This book takes seriously the claim that the late Heidegger endorses dialetheism and shows that the idea that Being is both an entity and not an entity is neither incoherent nor logically trivial. The author achieves this by presenting and defending the idea that reality has an inconsistent structure. In doing so, he takes one of the most discussed topics in current analytic metaphysics, grounding theory, into a completely unexplored area. Additionally, in order to make sense of Heidegger’s concept of nothingness, the author introduces an original axiomatic mereological system that, having a paraconsistent logic as a base logic, can tolerate inconsistencies without falling into logical triviality.
This work by Edmund Husserl is his most famous work on phenomenology. It begins with a discussion of logic, followed by Husserl’s struggle to rescue logic from psychology- Husserl rejects to define psychical phenomena in distinction from physical phenomena and his account of immanent objectivity. After the examination from Prolegomena to pure logic, Husserl builds the structure of the six Investigations. The first four clarify issues of linguistics, semantics, formal ontology, and formal grammar, while the last two study the nature of conscious acts and their claim to knowledge and truth.
This book provides an introduction to Edmund Husserl's philosophy, with specific emphasis on his development of phenomenology. It explores Husserl’s thought from its origins in nineteenth-century concerns with the nature of scientific knowledge and with psychologism, through his breakthrough discovery of phenomenology and his elucidation of the phenomenological method, to the late analyses of culture and the life-world. Individual chapters explore Husserl's key texts including Philosophy of Arithmetic, Logical Investigations, Ideas I, Cartesian Meditations and Crisis of the European Sciences. In addition, Moran offers penetrating criticisms and evaluations of Husserl's achievement, including the contribution of his phenomenology to current philosophical debates concerning consciousness and the mind.
This book is a study of the phenomenological philosophies of Husserl and Heidegger. Through a critical discussion including practically all previously published English and German literature on the subject, the book provides a detailed presentation of their respective projects and methods, and examines several of their key phenomenological analyses, centering on the phenomenon of being-in-the-world. It offers new perspectives on Husserlian and Heideggerian phenomenology, e.g. concerning the importance of Husserl's phenomenology of the body, the relationship between the Husserlian concept of "constitution" and Heidegger's notion of "transcendence", as well as in its argument that "being" designates the central phenomenon for both phenomenologists.
In this book, Sartre contends that anti-Semitism is a self-sufficient psychological process taking the form of a passion that is not motivated by any external cause, but rather by the idea that has been formed of the Jew. Sartre refuses to consider the Jew as part of a national community, and defines the Jew by his situation, which is the story of the long martyrdom common to all Jews. Sartre distinguishes between the inauthentic Jew "who flees Jewish reality" and the authentic Jew who, hindered by the anti-Semite from being assimilated into a wider social context, "makes himself a Jew in the face of all and against all."
Sartre gave a lecture on October 29, 1945, at the Club Maintenant in Paris, to expound his philosophy as a form of “existentialism. The idea of freedom occupies the center of Sartre’s doctrine. Man, born into an empty, godless universe, is nothing to begin with. He creates his essence—his self, his being—through the choices he freely makes. Choosing to be this or that is to affirm the value of what we choose. In choosing, therefore, we commit not only ourselves but all of mankind. This book presents a new English translation of Sartre’s 1945 lecture and his analysis of Camus’s The Stranger.
Drawing upon both Husserl's published works and posthumous material, this book incorporates the results of the most recent Husserl research on the development of his phenomenology. It is divided into three parts, roughly following the chronological development of Husserl's thought, from his early analyses of logic and intentionality, through his mature transcendental-philosophical analyses of reduction and constitution, to his late analyses of intersubjectivity and lifeworld. Supposedly, he never abandoned the view that the world and the Other are constituted by a pure transcendental subject, and his thinking in consequence remains Cartesian, idealistic, and solipsistic, but this book shows why this prevailing view is outdated and overly simplistic.
This book provides an introduction to the essential phenomenological concepts that are crucial for understanding great thinkers such as Husserl, Heidegger, and Merleau-Ponty. Part One focuses on the very conception of philosophy found in phenomenology, such as the question of method, the fist-person perspective, the analysis of the lifeworld, and the development of the tradition. Part Two offers detailed examples and models of concrete phenomenological analyses, from phenomenological explorations of spatiality and embodiment to analyses of intersubjectivity and community. Part Three demonstrates how phenomenology has been applied outside of philosophy- its influence in sociology, psychology, and cognitive science.
This book is a systematic reconstruction of Heidegger's account of time and temporality in Being and Time. The author locates Heidegger in a tradition of 'temporal idealism' with its sources in Plotinus, Leibniz, and Kant. For Heidegger, time can only be explained in terms of 'originary temporality', a concept integral to his ontology. Blattner sets out not only the foundations of Heidegger's ontology, but also his phenomenology of the experience of time. This study mainly relies on two texts- Being and Time (1927) and Heidegger’s Summer Semester 1927 lecture series, as well as The Basic Problems of Phenomenology.
