"This book contains phenomenological analyses of each dimension of temporalizing consciousness, turning primarily to Husserl's later manuscripts on time.

In spite of a history wherein queer theory has openly rejected phenomenology, phenomenology has gained increasing interest amongst queer theorists. However, Husserl’s phenomenology is often marginalized in attempts to integrate queer theory with phenomenology, and when Husserl is addressed specifically, his work is often treated superficially or even misrepresented. Given this, my first goal is to demonstrate how Husserl’s work is already open to positions considered fundamental to queer theory, and that Husserl is often explicitly arguing for these positions himself. (...) In doing so, I wish to show that Husserl’s phenomenology is well fitted for complementary engagement with queer theory. My second goal is to work through some ways in which Husserl’s phenomenology and queer theory can work together in detail to accomplish shared theoretical goals. Although this will not be a full-blown analysis—which would exceed the parameters of this article—my hope is to provide a certain amount of in depth work that can then assist further analyses that combine these methods. (shrink)

When we carry out analyses of gender and embodiment, the paradigms we employ can determine our outcomes—often in exclusive ways. While many feminists have demonstrated that philosophical paradigms can contain masculine or normative bias, Vivane Namaste has criticized gender theorists in a similar way: By abstracting the question of “gender” from economic and social factors, theorists have neglected essential aspects of transgender experience. Building upon Namaste’s insight, I wish to examine four paradigms that have been employed to analyze gender and (...) embodiment: sex/gender, queer, phenomenology, and transfeminism. While doing so, I will indicate how the limitations of certain methods affect their analyses, especially in light of transgender experience, and how engaging two or more approaches together could offset the shortcomings of each taken alone. (shrink)

This book highlights the intersection between theory and lived experience, academic description and the personal narrative of Lou Sullivan. Sullivan puzzled in his diaries over the conundrum of his desire to transition from female to male in order to be a gay man. The reader will follow Sullivan as he struggles with his feelings of maleness, in his troubled relationship with his lover, Tom, through his many sexual escapades, and finally, as he begins taking hormones. Alongside the diaries is an (...) engagement with body and gender theories, accessible to the introductory reader, yet also taking up current debates especially in transgender studies. (shrink)

In Husserl’s Account of our Consciousness of Time, James Mensch brings extensive research to his explication of Husserl’s phenomenology of inner time-consciousness and provides an original interpretation of Husserl’s position. The text begins with a review of several philosophers of time who influenced Husserl: Aristotle, Augustine, Kant, James, and Brentano. With these sections, Mensch sets up his own analysis of Husserl’s phenomenology of time. He then works through Husserl’s descriptions of our experience of time, addressing retention and protention, the ego, (...) consciousness, intersubjectivity, affectivity, the instincts, and the body. Mensch identifies an ‘‘aporia’’ in Husserl’s work on time, such that ‘‘time-constituting phenomena’’, i.e., retention and protention, are described on the one hand as timeless and pre-individual, and on the other hand (in various manuscripts) as associated with the instincts and drives. He then suggests, as a conclusion to his work, that the body is the source of retention and protention, and thus of temporality. (shrink)

The world of scholarship on Husserl’s phenomenology of inner timeconsciousness is a small and very intense one. Most analyses focus either on developments in Husserl’s earliest works, published in Hua. X (Bernet, 1985; Brough, 1972), or on his latest writings on time, found in the unpublished notes called the “C-manuscripts” (Held, 1966). Some compare these two periods, and recently a small number of writings have appeared on Husserl’s analyses found in what are called the “L-manuscripts”, which were written between these (...) two periods (Bernet and Lohmar, 2001). Although these latter manuscripts were studied and written on prior to their publication in Hua. XXXIII, they seemed to have gained renewed interest lately, once they became more accessible. A few scholars may have worked through Husserl’s writings on time from earliest through to the latest on their own; but fortunately for everyone else, Toine Kortooms, in his Phenomenology of Time: Edmund Husserl’s Analysis of Time-Consciousness, presents an analysis of these works, from beginning to end, for us. His work at first appears primarily exegetical and historical; however, Kortooms also introduces some significant interpretations and arguments to the discussions on time-consciousness. (shrink)

Synesthesia is occasionally offered as a challenge to Husserl's claims that the sense fields are necessarily distinct. This article demonstrates how synesthesia can be approached through phenomenology. We begin with a review of synesthesia and a brief discussion of how a phenomenological analysis of synesthesia could be productive both for those who experience synesthesia and for phenomenologists. We then shift to analyses of synesthesia through Husserl's notions of association and affectivity, and in light of intersubjective communication. While synesthesia might lead (...) us to think that our individual experiences are unbridgeable, we will find instead that such autonomous experiences are relational and, further, that our different—even incommensurable—experiences are necessarily part of a shared lifeworld. (shrink)

The phenomenological area most avoided by feminists is the one for which Husserl is most famous: his descriptions of how the transcendental ego constitutes objects in Ideas I.1 Because these analyses take place after the epoché, where the positing of existence—and thus all social relations understood in a causal world—have been set aside, the gendered subject seems to be absolutely excluded. However, as Husserl makes clear, everything that is experienced in the world is allowed after the epoché in a modified (...) sense, and thus the concept and experience of gender would be included as well. In other words, analyses of gendered experiences can certainly take place after the epoché—as long as we take... (shrink)

This collection addresses a post-WWII shift in the hierarchy of scientific explanations, where the highest goal moves from reductionism towards some ...

For the theorists of crisis, the revolutionary state comes into existence through violence, and due to its inability to provide an authoritative katechon (restrainer) against internal and external violence, it perpetuates violence until it self-destructs. Writing during extreme economic depression and growing social and political violence, the crisis theorists––Joseph de Maistre, Juan Donoso Cortés, and Carl Schmitt––each sought to blame the chaos of their time upon the Janus-faced postrevolutionary ideals of liberalism and socialism by urging a return to pre-revolutionary moral (...) and religious values. They are united by three counterrevolutionary principles, all of which are purported to remedy revolutionary violence: traditional constitutional fidelity, the philosophy of the decision, and opposition to bourgeois liberalism. This essay is followed by the first complete English translation and publication of Donoso’s letter of October 24, 1851, which contains Donoso’s only reference to the “discussing class,” a political entity later popularized by Schmitt in his 1922 work Political Theology. (shrink)

In much of the current academic and public discussion, conspiracy theories are portrayed as a negative phenomenon, linked to misinformation, mistrust in experts and institutions, and political propaganda. Rather surprisingly, however, philosophers working on this topic have been reluctant to incorporate a negatively evaluative aspect when either analyzing or engineering the concept conspiracy theory. In this paper, we present empirical data on the nature of the concept conspiracy theory from five studies designed to test the existence, prevalence and exact form (...) of an evaluative dimension to the ordinary concept conspiracy theory. These results reveal that, while there is a descriptive concept of conspiracy theory, the predominant use of conspiracy theory is deeply evaluative, encoding information about epistemic deficiency and often also derogatory and disparaging information. On the basis of these results, we present a new strategy for engineering conspiracy theory to promote theoretical investigations and institutional discussions of this phenomenon. We argue for engineering conspiracy theory to encode an epistemic evaluation, and to introduce a descriptive expression—such as ‘conspiratorial explanation’—to refer to the purely descriptive concept conspiracy theory. (shrink)

Contingency is the presence of non-actualized possibility in the world. Fatalism is a view of reality on which there is no contingency. Since it is contingency that permits agency, there has traditionally been much interest in contingency. This interest has long been embarrassed by the contention that simple and plausible assumptions about the world lead to fatalism. I begin with an Aristotelian argument as presented by Richard Taylor. Appreciation of this argument has been stultified by a question pertaining to the (...) source of necessity and possibility and a closely related one regarding the nature of metaphysics itself. Answering these questions reveals the crucial issue here, to wit, necessity and possibility in a temporal world. This issue is investigated through an important later criticism of Taylor by David Foster Wallace. Wallace’s critique is significant because it brings to the fore the pivotal notion for understanding contingency in a temporal world, that of synchronic possibility, the idea that incompatible states of affairs are possible at a single moment. This notion provides the basis of distinguishing two systematic accounts of truth, modality and time: two metaphysics of contingency. On one account, Taylor’s Aristotelian argument is straightforwardly valid and compelling; on the other, it is fallacious. In closing, I present reasons why the former account, supporting the Aristotelian views of time and truth, is correct and make some comments to ameliorate this conclusion. (shrink)

The X-ray and bulk densities of PdIn alloys have been determined at ambient temperature on samples annealed at 1273 and 1373 K and quenched in water-ice mixtures. From these measurements the vacancy concentrations in this intermetallic phase have been obtained as a function of In concentration at these two temperatures. In addition, a generalized thermodynamic model is presented which considers the existence of antisite and vacancy defects on both sublattices without any dilute solution approximations. This model uses three energy parameters, (...) whose values have been obtained for PdIn using the measured vacancy concentrations and the chemical potentials of In. This model is able to describe all the available vacancy data and is suitable for calculating these values at compositions and temperatures when such data are not available. In addition, the model permits the calculation of the concentrations of the minority point defects. It is shown that dilute-solution approximations, which have invariably been used in this kind of modelling, are unsatisfactory. The present results and their analysis confirm that PdIn is a near-triple-defect type of intermetallic and not a near-Schottky type, as has been claimed recently. (shrink)

Bioethics has paid surprisingly little attention to the special problems faced by women and to feminist analyses of current health care issues other than ...

Reprint of paper first published in Philosophy and Phenomenological Research in 1984.

This volume provides a philosophical introduction to and analysis of the study of metaphor. By proceeding from the concrete analysis of complex metaphors, White is able to identify a range of features which are incompatible with standard accounts of the way words function in metaphor.

The spiritual geography of Russian cosmism. General characteristics ; Recent definitions of cosmism -- Forerunners of Russian cosmism. Vasily Nazarovich Karazin (1773-1842) ; Alexander Nikolaevich Radishchev (1749-1802) ; Poets: Mikhail Vasilyevich Lomonosov, (1711-1765) and Gavriila Romanovich Derzhavin (1743-1816) ; Prince Vladimir Fedorovich Odoevsky (1803-1869) ; Aleksander Vasilyevich Sukhovo-Kobylin (1817-1903) -- The Russian philosophical context. Philosophy as a passion ; The destiny of Russia ; Thought as a call for action ; The totalitarian cast of mind -- The religious and spiritual (...) context. The kingdom of god on earth ; Hesychasm: two great Russian saints ; The Third Rome ; Pre-Christian antecedents -- The Russian esoteric context. Early searches for "deep wisdom" ; Popular magic ; Higher magic in the time of Peter the Great ; Esotericism after Peter the Great ; Theosophy and anthroposophy -- Nikolai Fedorovich Fedorov (1829-1903), the philosopher of the common task ; The one idea ; The unacknowledged prince ; The village teacher ; First disciple: Dostoevsky and Tolstoy ; The Moscow librarian ; Last years: Askhabad: the only portrait -- The "common task" ; Esoteric dimensions of the "common task" ; Fedorov's legacy: projectivism, delo, regulation -- The religious cosmists. Vladimir Sergeevich Solovyov (1853-1900) ; Sergei Nikolaevich Bulgakov (1871-1944) ; Pavel Aleksandrovich Florensky (1882-1937) ; Nikolai Aleksandrovich Berdyaev (1874-1948) -- The scientific cosmists. Konstantin Edouardovich Tsiolkovsky (1857-1935) ; Vladimir Ivanovich Vernadsky (1863-1945) ; Alexander Leonidovich Chizhevsky (1897-1964) ; Vasily Feofilovich Kuprevich (1897-1969) -- Promethean theurgy. Life-creation ; Cultural immortalism ; God-building ; Re-aiming the arrows of Eros ; Technological utopianism ; Occultism -- Fedorov's twentieth century followers. Nikolai Pavlovich Peterson (1844-1919) and Vladimir Aleksandrovich Kozhevnikov (1852-1917) ; Svyatogor and the biocosmists ; New wine and the universal task ; Alexander Konstantinovich Gorsky (1886-1943) and Nikolai Alexandrovich Setnitsky (1888-1937) ; Valerian Nikolaevich Muravyov (1885-1932) ; Vasily Nikolaevich Chekrygin (1897-1922) -- Cosmism and its offshoots today. The N.F. Fedorov museum-library ; The Tsiolkovsky museum and Chizhevsky center ; ISRICA - Institute for Scientific Research in Cosmic Anthropoecology ; Lev Nikolaevich Gumilev (1912-1992) and neo-eurasianism ; The hyperboreans ; Scientific immortalism: Igor Vishev, Danila Medvedev ; Conclusions about the Russian cosmists. (shrink)

Much discussion about experimental philosophy and philosophical methodology has been framed in terms of the reliability of intuitions, and even when it has not been about reliability per se, it has been focused on whether intuitions meet whatever conditions they need to meet to be trustworthy as evidence. But really that question cannot be answered independently from the questions, evidence for what theories arrived at by what sorts of inferences? I will contend here that not just philosophy's sources of evidence, (...) but also its inferential resources, are in great need of closer examination. (shrink)

Linguistic anthropologists have studied emotion in societies around the world for several decades. This article defines the discipline, introduces its general relevance to emotion theory, then presents five of the most important contributions linguistic anthropology has made to the study of emotion.

Arguably no concept is more fundamental to science than that of causality, for investigations into cases of existence, persistence, and change in the natural world are largely investigations into the causes of these phenomena. Yet the metaphysics and epistemology of causality remain unclear. For example, the ontological categories of the causal relata have been taken to be objects (Hume 1739), events (Davidson 1967), properties (Armstrong 1978), processes (Salmon 1984), variables (Hitchcock 1993), and facts (Mellor 1995). (For convenience, causes and effects (...) will usually be understood as events in what follows.) Complicating matters, causal relations may be singular (Socrates’s drinking hemlock caused Socrates’s death) or general (Drinking hemlock causes death); hence the relata might be tokens (e.g., instances of properties) or types (e.g., types of events) of the category in question. Other questions up for grabs are: Are singular causes metaphysically and/or epistemologically prior to general causes or vice versa (or neither)? What grounds the intuitive asymmetry of the causal relation? Are macro-causal relations reducible to micro-causal relations? And perhaps most importantly: Are causal facts (e.g., the holding of causal relations) reducible to non-causal facts (e.g., the holding of certain spatiotemporal relations)? (shrink)

In this paper I argue that both defence and criticism of the claim that humans act ‘under the guise of the good’ neglects the metaphysical roots of the theory. I begin with an overview of the theory and its modern commentators, with critics noting the apparent possibility of acting against the good, and supporters claiming that such actions are instances of error. These debates reduce the ‘guise of the good’ to a claim about intention and moral action, and in so (...) doing have become divorced from the theory's roots in classical and medieval philosophy. Aristotle and Aquinas’ ‘guise of the good’ is primarily a metaphysical claim resting on the equivalence between actuality and goodness, from which conclusions about moral action are derived. I show the reasoning behind their theory and how it forms the basis for the claims about intention and action at the centre of the modern debate. Finally, I argue that the absence of its original foundation is apparent in recent attacks on the ‘guise of the good’. It is unsurprising that modern action theory and ethics have not always been able to comfortably accommodate the ‘guise of the good’; they are only telling half of the story. (shrink)

Twentieth-century developments in quantum physics, together with an emerging science of consciousness, have created the need for a new cosmology, or model of the universe. The theory of process contained in THE REFLEXIVE UNIVERSE places consciousness within the context of contemporary science. One of the central themes of this extraordinary work is that each successive organization of matter, from fundamental particles in physics to living organisms, expresses a particular stage in the evolution of mind. Starting with the photon, the basic (...) unit of light, and moving through atomic physics, molecular chemistry, the morphology of plants and animals and finally to levels of human evolution, Young develops his theory in vivid step-by-step detail. Consciousness, in his point of view, is not isolated from the material universe. It exists in a continuum, one in which physical and nonphysical realms can be linked and the teachings of mythology and religion can be integrated. To order: FAX: 415-883-9280; e-mail: [email protected]; or write: Anodos Foundation, c/o Publishers Services, P.O. Box 2510, Novato, CA 94948. Visa and MasterCard only. Trade STOP orders 40% plus postage. (shrink)

Studien zur Wissenschaftsgeschichte und Wissenschaftssystematik im 19. Jahrhundert Josef M. Werle. Drittes Kapitel Argumente zugunsten der Zukunft der Philosophie II: Wissenschaftsgeschichtliche und wissenschaftssystematische ...