Through an exploration of the arts, Phenomenology and the Arts traces the relationship between phenomenology qua historical movement and qua descriptive method. Serving as an artistic undertaking, the phenomenological method itself echoes its content when describing artistic matters such as painting, drama, literature, and music. After establishing the thematics and structure of the volume, contributors analyze in rich and groundbreaking ways specifically Kant, Hegel, Husserl, Heidegger, Merleau-Ponty, and Derrida, and works of art, including select jazz composers, the visual arts of (...) Warhol and Klee, and others affect us. The book is of interest to interdisciplinary researchers engaged in the relationship between art and philosophy. (shrink)

Розкрито сутність поняття «рейтинг». Доведено значущість рейтингової оцінки для суб’єктів фінансового ринку, зокрема для страхових компаній, потенційних страхувальників, інвесторів та кредиторів.

This is a translation of Edmund HusserI's lecture course from the Summer semester 1907 at the University of Gottingen. The German original was pub lished posthumously in 1973 as Volume XVI of Husserliana, Husserl's opera omnia. The translation is complete, including both the main text and the supplementary texts (as Husserliana volumes are usually organized), except for the critical apparatus which provides variant readings. The announced title of the lecture course was "Main parts of the phenome nology and critique of (...) reason." The course began with five, relatively inde pendent, introductory lectures. These were published on their own in 1947, bearing the title The idea ojphenomenology.l The "Five Lectures" comprise a general orientation by proposing the method to be employed in the subsequent working out of the actual problems (viz., the method of "phenomenological reduction") and by clarifying, at least provisionally, some technical terms that will be used in the labor the subsequent lectures will carry out. The present volume, then, presents that labor, i.e., the method in action and the results attained. As such, this text dispels the abstract impression which could not help but cling to the first five lectures taken in isolation. Accord ingly, we are here given genuine "introductory lectures," i.e., an introduction to phenomenology in the genuine phenomenological sense of engaging in the work of phenomenology, going to the "matters at issue themselves," rather than remaining aloof from them in abstract considerations of standpoint and approach. (shrink)

This book offers a critical introduction to the work of American philosopher D. G. Leahy (1937-2014). Leahy's fundamental thinking can be characterized as an absolute creativity in which all creating is 'live' -- a happening occurring now that manifests a supersaturated polyontological actuality that is essentially created by the logic that characterizes it. Leahy leaves behind the categorial presuppositions of modern thought, eclipsing both Cartesian and Hegelian subjectivities and introducing instead an essentially new form of thinking founded in a nondual (...) logic of creation. The new thinking delineates the absolute unicity of existence as a creative interactivity beyond all traditional dichotomies (such as one vs. many, unity vs. plurality, identity vs. change): a fully "digitized" actuality that is nothing but newness, which inherently implies nothing but change. Through this new form of thinking, change itself is revealed to be the very essence of reality and mind. Any reader looking for a quantum leap beyond the thrall of modern and postmodern fixations is invited to hear and apprehend this new thinking that refuses to be conditioned by paradigms, categories, species, genera, walls, bridges, boundaries, or abstractions: an essentially free thinking that embodies creative novelty itself. (shrink)

An analysis of Heidegger’s philosophy of technology.

Martin Heidegger’s Contributions to Philosophy reflects his famous philosophical "turning." In this work, Heidegger returns to the question of being from its inception in Being and Time to a new questioning of being as event. Heidegger opens up the essential dimensions of his thinking on the historicality of being that underlies all of his later writings. Contributions was composed as a series of private ponderings that were not originally intended for publication. They are nonlinear and radically at odds with the (...) traditional understanding of thinking. This translation presents Heidegger in plain and straightforward terms, allowing surer access to this new turn in Heidegger’s conception of being. (shrink)

Volume 35 of Heidegger’s Complete Works comprises a lecture course given at the University of Freiburg in 1932, five years after the publication of Being and Time. During this period, Heidegger was at the height of his creative powers, which are on full display in this clear and imaginative text. In it, Heidegger leads his students in a close reading of two of the earliest philosophical source documents, fragments by Greek thinkers Anaximander and Parmenides. Heidegger develops their common theme of (...) Being and non-being and shows that the question of Being is indeed the origin of Western philosophy. His engagement with these Greek texts is as much of a return to beginnings as it is a potential reawakening of philosophical wonder and inquiry in the present. (shrink)

Basic Concepts of Ancient Philosophy presents a lecture course given by Martin Heidegger in 1926 at the University of Marburg. First published in German as volume 22 of the collected works, the book provides Heidegger's most systematic history of Ancient philosophy beginning with Thales and ending with Aristotle. In this lecture, which coincides with the completion of his most important work, Being and Time, Heidegger is working out a way to sharply differentiate between beings and Being. Richard Rojcewicz's clear (...) and accurate translation offers English-speaking readers valuable insight into Heidegger's views on Ancient thought and concepts such as principle, cause, nature, unity, multiplicity, Logos, truth, science, soul, category, and motion. (shrink)

The essays in this volume all ask what it means for human beings to be embodied as desiring creatures—and perhaps still more piercingly, what it means for a philosopher to be embodied. In taking up this challenge via phenomenology, psychoanalysis, hermeneutics, and the philosophy of literature, the volume questions the orthodoxies not only of Western metaphysics but even of the phenomenological tradition itself. We miss much that has philosophical import when we exclude the somatic aspects of human life, and it (...) is therefore the philosopher’s duty now to rediscover the meaning inherent in desire, emotion, and passion—without letting the biases of any tradition determine in advance the meaning that reveals itself in embodied desire. Continental philosophers have already done much to challenge binary oppositions, and this volume sets out a new challenge: we must now also question the dichotomy between being at home and being alienated. Alterity is not simply something out there, separate from myself; rather, it penetrates me through and through, even in my corporeal experience. My body is both my own and other; I am other than myself and therefore other than my body. Additionally, this book is a conversation, not a presentation of a new orthodoxy. Thus, the hope is that these essays will open the way for further dialogue that will continue to radically rethink our understanding of embodied desire. Gathered together here are twelve essays that address these issues from deeply interrelated albeit unique perspectives from within the field. (shrink)

Martin Heidegger’s The Event offers his most substantial self-critique of his Contributions to Philosophy: Of the Event and articulates what he means by the event itself. Richard Rojcewicz’s elegant translation offers the English-speaking reader intimate contact with one of the most basic Heideggerian concepts. This book lays out how the event is to be understood and ties it closely to looking, showing, self-manifestation, and the self-unveiling of the gods. The Event is part of a series of Heidegger's private writings (...) in response to Contributions. (shrink)

Phenomenological Interpretations of Aristotle, the text of a lecture course presented at the University of Freiburg in the winter of 1921–22, was first published in 1985 as volume 61 of Heidegger’s collected works. Preceding Being and Time, the work shows Heidegger introducing novel vocabulary as he searches for his genuine philosophical voice. Here, Heidegger first takes up the role of the definition of philosophy and then elaborates a conception of 'factical life,'or human life as it is lived concretely in relation (...) to the world, a relation he calls 'caring.' Heidegger’s descriptions of the movement of life are original, striking, and unique to this lecture course. As he works out a phenomenology of factical life, Heidegger lays the groundwork for a phenomenological interpretation of Aristotle, one of the pivotal influences in the development of his philosophy. As an early articulation of Heidegger’s thought, this book will be an indispensable resource for scholars and students. (shrink)

Richard Rojcewicz argues that Heidegger and Plato see the same connection between philosophy and death: philosophizing is dying in the sense of separating oneself from the prison constituted by superficiality and hearsay. Rojcewicz relates this understanding of philosophy to signs, anxiety, conscience, music, and the COVID-19 pandemic.

On the theme of “the elemental,” this paper delves into the element of water. Specifically, the paper interprets the statement inaugurating philosophy, Thales’ claim that everything is water. This is seen not as any sort of atomism and not as opposed to mythology. Instead, it is a claim expressing what the myths themselves are trying to say: there is a mystery to the presence of things, their unconcealment is bestowed on them from a hidden source. This paper shows that Socrates (...) and Heidegger make a similar claim, and so, by generalizing from these three preeminent philosophers, the basic outlook of philosophy as such crystallizes in the view that everything is water. (shrink)

Schizophrenic hallucinations can be understood only as a function of the totality of the schizophrenic's personality, that is, only in the context of the person's entire being-in-the-world. For essential reasons, there is a predominance of auditory hallucinations in schizophrenia, and these typically take the form of human voices. This paper argues that the essential reasons here are human reasons. That is, hallucinations arise primarily on account of a human or personal deficit. We argue that the deficit in question is, most (...) fundamentally, the radical one of a disturbed relation between the subject and the world in general. The schizophrenic slackens the normal "intentional arc" that casts the subject out into a world. Our thesis is that this slackening has interpersonal roots and that hallucination can be understood as a desperate attempt to compensate for the impoverishment of being-in-the-world and, specifically, for the deficiency in human relations; hence, the "human" voices. (shrink)

This article addresses the unusually elaborate dramatic context in Plato’s Protagoras and effect of sophistry on democratic Athens. Because Socrates evokes Odysseus’ κατάβασις in the Odyssey to describe the sophists in Callias’ house (314c-316b), I propose that Socrates depicts the sophists as bodiless shades residing in Hades. Like the shades dwelling in Hades with no connection to embodied humans on Earth, the sophists in the Protagoras are non-Athenians with no consideration for the democratic body of the Athenian πόλις. I conclude (...) that sophistry can be detrimental to Athenian democracy because it can produce education inequality founded on wealth inequality. (shrink)

Ponderings II–VI begins the much-anticipated English translation of Martin Heidegger's "Black Notebooks." In a limited edition binding, this series of small notebooks with black covers, Heidegger confided sundry personal observations and ideas over the course of 40 years. The five notebooks in this volume were written between 1931–1938 and thus chronicle Heidegger's year as Rector of the University of Freiburg during the Nazi era. Published in German as volume 94 of the Complete Works, these challenging and fascinating journal entries shed (...) light on Heidegger's philosophical development regarding his central question of what it means to be, but also on his relation to National Socialism and the revolutionary atmosphere of the 1930s in Germany. Readers previously familiar only with excerpts taken out of context may now determine for themselves whether the controversy and censure the "Black Notebooks" have received are deserved or not. This faithful translation by Richard Rojcewicz opens the texts in a way that captures their philosophical and political content while disentangling Heidegger's notoriously difficult language. (shrink)

Ponderings II–VI begins the much-anticipated English translation of Martin Heidegger's "Black Notebooks." In a limited edition binding, this series of small notebooks with black covers, Heidegger confided sundry personal observations and ideas over the course of 40 years. The five notebooks in this volume were written between 1931–1938 and thus chronicle Heidegger's year as Rector of the University of Freiburg during the Nazi era. Published in German as volume 94 of the Complete Works, these challenging and fascinating journal entries shed (...) light on Heidegger's philosophical development regarding his central question of what it means to be, but also on his relation to National Socialism and the revolutionary atmosphere of the 1930s in Germany. Readers previously familiar only with excerpts taken out of context may now determine for themselves whether the controversy and censure the "Black Notebooks" have received are deserved or not. This faithful translation by Richard Rojcewicz opens the texts in a way that captures their philosophical and political content while disentangling Heidegger's notoriously difficult language. (shrink)

This paper focuses on the concept of the "intentional arc" in Merleau-Ponty, who maintains that perception comes into play within, and is nourished by, an already established relation between the person and the world. That obscure relation, the intentional arc, is the "genesis" of perception, and this paper argues that in it resides the proper theme of a psychological phenomenology of perception. A study of the intentional arc shows that perception is not a passive, causal, impersonal process. On the contrary, (...) perception is active in that it requires the perceiver's free consent to the solicitations stemming from the world; it is thus only motivated or beckoned, but not caused; and it rests on a personal foundation, which is to say that it depends on the entire psychological life of the perceiver. A subsequent paper will enrich and develop the implications of this thesis by taking up the phenomenology of hallucinations. (shrink)

Schizophrenic hallucinations can be understood only as a function of the totality of the schizophrenic's personality, that is, only in the context of the person's entire being-in-the-world. For essential reasons, there is a predominance of auditory hallucinations in schizophrenia, and these typically take the form of human voices. This paper argues that the essential reasons here are human reasons. That is, hallucinations arise primarily on account of a human or personal deficit. We argue that the deficit in question is, most (...) fundamentally, the radical one of a disturbed relation between the subject and the world in general. The schizophrenic slackens the normal "intentional arc" that casts the subject out into a world. Our thesis is that this slackening has interpersonal roots and that hallucination can be understood as a desperate attempt to compensate for the impoverishment of being-in-the-world and, specifically, for the deficiency in human relations; hence, the "human" voices. (shrink)

This is a list of corrigenda to the English translation of Martin Heidegger’s Being and Time by John Macquarrie and Edward Robinson. The list includes 186 entries: most are corrections of outright mistakes in expressing the sense of Heidegger’s text, and twenty-two entries are marked as representing Heidegger’s own revisions to the work as found in the latest German edition. Explanatory comments accompany many of the entries. The corrigenda are offered as a service to scholars of Heidegger’s magnum opus who (...) work within the discipline of philosophy and also to humanistic psychologists who follow the tradition of continental philosophy in their work as practioners and researchers. (shrink)

Despite his major contributions to phenomenology, the writings on suggestion and hypnosis by Erwin Straus (1891–1975) have been underappreciated. In his German language publications of 1925 and 1927, Straus argues that we cannot elucidate the phenomenon of suggestion solely or even primarily through experimental design, a narrow natural scientific viewpoint, or an emphasis on abnormal or special states of dissociation. In contrast, a phenomenological study that begins with everyday experience demonstrates that suggestion is part of normal experience, and its understanding (...) must include the possibility both of acceptance and of rejection. Straus’s arguments in these essays are enhanced by his later books and articles developing the I-Allon relationship, the process of we-formation, and the distinction of pathic and gnostic moments of sensation and perception. By fully situating the phenomenon within theLebenswelt, Straus’s analysis of suggestion is a major contribution to phenomenology. (shrink)

ABSTRACT This contribution to phenomenological aesthetics takes inspiration from Martin Heidegger’s idea that poetry arises out of the experience of thinking and thinking out of the experience of poetry. The mutual nourishment of philosophy and poetry is put into practice here through a presentation of three poems and the reflections they provoke. The poems are the work of a contemporary Lithuanian-American poet, Rita Malikonytė Mockus. The reflections derive their basic orientation from Heidegger’s phenomenological philosophy of art. This philosophy is phenomenological (...) inasmuch as it views art in terms of what Being and Time characterizes as the preeminent phenomenon, the one bestowing presence on beings while itself receding from presence. This phenomenon, for Heidegger the one and only phenomenon in the strict sense, is Being as bestower of presence. For Heidegger, art in general and especially poetry might “awaken and found anew our vision of, and trust in, that which bestows.” Such vision and trust correspond to the ancient attitude of reverence for what has been bestowed, versus the hubristic attitude of modern technology. The goal of the paper is to appeal to poetry in order to help awaken this reverential attitude which Heidegger sees as the antidote to the thrall cast over us by the things of modern technology. At the end, reverence is brought into relation with Kant’s conception of the beauty of nature as purposiveness without a purpose. (shrink)

Phenomenological Interpretations of Aristotle is the text of a lecture course presented at the University of Freiburg in the winter of 1921–1922, and first published in 1985 as volume 61 of Heidegger's collected works. Preceding Being and Time, the work shows the young Heidegger introducing novel vocabulary as he searches for his genuine philosophical voice. In this course, Heidegger first takes up the role of the definition of philosophy and then elaborates a unique analysis of "factical life," or human life (...) as it is lived concretely in relation to the world, a relation he calls "caring." Heidegger's descriptions of the movement of life are original and striking. As he works out a phenomenology of factical life, Heidegger lays the groundwork for a phenomenological interpretation of Aristotle, whose influence on Heidegger's philosophy was pivotal. (shrink)