This handsomely produced volume contains 22 contributions from international scholars, which were originally presented at the 2000 Conference of the International Society for Phenomenology, Fine Arts, & Aesthetics. The papers center around the theme of gardens and include a wide range of topics of interest to phenomenologists but also, perhaps, to gardeners with a philosophical bent. A sampling of topics: Leonardo's Annunciation Hortus Conclusus and its reflexive intent; hatha yoga--a phenomenological experience of nature; the Chinese attempt (...) to miniaturize the world in gardens; conflating and compressing time in commodified space and architecture; constructing the deconstructive landscape (the ruin aesthetic); and a phenomenological-anthropological aproach to Zen gardens. The volume is lightly indexed by name (mostly philosophers). Annotation (c)2003 Book News, Inc., Portland, OR (booknews.com). (shrink)

The analysis of Leibniz’s heritage and phenomenology of virtuality in the title of this conference do not exhaust the whole variety of topics, but rather are the poles between which the discussion has been developing. Monadology of Leibniz became the place of concurrence of absolute identity and unique ecstatic that gave rise to a specific discourse of virtuality.

In cooperation with the Philosophical Faculty of Sofia University, the Bulgarian Philosophical Society organized the conference "Phenomenologies: the legacies of Edmund Husserl," which took place on 6 and 7 November 2015, and became the founding event of BFO-Fenomenologia – the Phenomenological Association as a community of the Bulgarian Philosophical Society. The Association offers a new home for Bulgarian scholars and groups from different phenomenological currents.

From its beginnings the phenomenological conception of intentionality has been marked by a fecund tension between the simile of directedness to an object and the image of a network of time-extended references, which are about the object and in their mutual remissions determine the significance the object acquires in our thought and practices. With the predominance of this second aspect we drift apart from a purely object-theoretical stance, in order to connect the presence of objects of all kinds to a (...) history of meaning-giving acts. Historical subjectivity, made by acts in which thought refers to what was already thought, and the renewed display of the world of objects in the present are thus seen as constituting the weave of conscious life. Nonetheless, when it comes to the study of inner time-consciousness which Husserl repeatedly undertakes, the essential coordination of perceptive acts and what happens in the world remains out of sight; without the latter the notion of time, and particularly that of now, are emptied of sense. This inner turn is motivated by the idea of a transcendental reduction. However, the study of subjective meaning of objectivations does not necessarily lead to conferring an ontological priority to interiority. Husserl himself wavers between an ontological and a sense-elucidating understanding of what he calls phenomenological reduction. The illegitimate priority given to inner time-consciousness is paralleled by Heidegger’s considering of intra-mundane time as improper and derivative. Both are pray to the lure of the Augustinian Noli foras ire: Don’t go out. (shrink)

30th Nov. and 1st Dec. 2013 at Kyoto University. Organizer: Takeshi Sakon.

This essay reviews the 38th International Conference of the Husserl Circle held at Marquette University, Wisconsin through an elaboration of the three major themes covered at the conference as well as providing a critical perspective on works presented.

In her introduction to this collection, Tymieniecka presents her phenomenology of life - the leitmotif of the three-volume anniversary publication of Analecta Husserliana - as something that stands out from preceding historical attempts to investigate life in an 'integral' or 'scientific' way. After an incubation lasting throughout the 2000 years of Occidental philosophy, this scientific phenomenology/philosophy of life at last uncovers the entire area of the 'inner workings of Nature', exposing the way in which the 'sufficient reason' and (...) the 'ground' of beingness as such crystallise out of the 'onto poietic' process. This onto-poietic process, continuing as it does in the human creative condition, also reveals the authentic genius of the works of the human spirit. This new and original philosophy, free of fallacious simplifications, speculations and reductionism, opens up a basic starting point for all philosophy. Life, 'the theme of our times', at last receives a profound philosophical treatment. (shrink)

This collection of conference papers is the third in a series of related volumes published under the auspices of the World Institute for Advanced Phenomenological Research and Learning, an organization headed by the editor of the collection and based at her home in Belmont, Massachusetts. It was preceded, in 1996, by Life. In the Glory of Its Radiating Manifestations and Life. The Human Quest for an Ideal. The editor, who has assembled nearly all of the fifty-seven volumes of the (...) series Analecta Husserliana published to date, explains that the twenty-one texts included here, all but four of which are in French, “present the work of [the Institute’s] fifth International Phenomenology Congress held in Paris, October 6th to 9th, 1994”, the theme of which was the editor’s own “phenomenology of life as a scientific, integrated philosophy of life”. (shrink)

From April 21 to April 23, 2022, the 7th annual International Scientific Conference “The Transcendental Turn in Contemporary Philosophy: Epistemology, Cognitive Science and Artificial Intelligence” was held in Moscow. Traditionally, transcendental workshops present three main lines of transcendentalism, which go back to I. Kant's own transcendental idealism, neo-Kantianism, and phenomenology. In 2022, the Kantian and neo-Kantian days of the seminar were associated with the development of the ideas of cognitive science, transcendental epistemology, artificial intelligence and transcendental philosophy (...) of science, and as part of the phenomenological day, the issue of the role of reflection in the structure of cognitive activity was discussed in detail. (shrink)

Don Ihde tries to conceptualize cross-cultural technology transfer within the post-phenomenological perspective. Using his concept of the multistability of technological artifacts, Ihde discusses how technologies could have a variety of uses in different contexts. When taken at the level of international technology transfer, i.e. the level where technologies move from one cultural geography to another, there will be two contexts: (i) the context where the artifact is being produced and (ii) the context into which it is moving to. Ihde’s (...) problem lies in emphasizing the first and almost concluding with certainty that technologization is Westernization. Consequently, his theory of technology transfer, in addition to being culturalist, gives priority to the cultural context from which it was physically separated to the culture in which it has started functioning. The author of this paper critically engages this tendentiously culturalist point of view. (shrink)

This book features papers written by renowned international scholars that analyze the interdependence of art, phenomenology, and social science. The papers show how the analysis of the production as well as the perception and interpretation of art work needs to take into consideration the subjective viewpoint of the artist in addition to that of the interpreter. Phenomenology allows a description of the subjectively centered life-world of the individual actor-artist or interpreter-and the objective structures of literature, music, and (...) the aesthetic domain in general. The perspective of social science serves to reconstruct the socio-historical structure involved in the creation and reception of the art work. The authors concentrate on this specific theoretical focus which combines both phenomenology and social science and offers an innovative framework for the analysis of works of art from the fields of literature, music, visual arts, photography, and film. Some of the contributions present creative interpretations of a variety of distinct art works in addition to the realization of theoretical reflections on the interdependence of arts, phenomenology, and social science. This book features papers that were presented at the international and interdisciplinary conference Phenomenology, Social Sciences, and the Arts, held at the University of Konstanz, May 2009, in commemoration of philosopher and social scientist Alfred Schutz, the developer of phenomenologically oriented sociology. It will appeal to researchers, scholars, and students in phenomenology, social sciences, art theory, and the arts.. (shrink)

In August 2019, the fifth international congress of the 'International Association for the Study of the Philosophy of Edith Stein' (IASPES) took place at the University of Cologne. Of the 57 papers presented at this prominent conference prepared and chaired by the historian and theologian Harm Klueting, 54 were accepted for publication in revised versions. Professor Klueting was able to add three other contributions -- among them by the director of the Research Institute of the German Province (...) of the Carmelites at Bamberg, the historian and theologian Edeltraud Klueting, who acts as co-editor. The congress volume, published only a little more than a year after the congress despite significant constraints due to the Corona pandemic, contains 29 contributions in English, 21 in German, and seven in Spanish or French on the subjects 'Biographical questions', 'Edith Stein and thinkers of the past', 'Edith Stein and other contemporary thinkers', 'Anthropology -- Women and men', 'Philosophy -- phenomenology and Christian philosophy', 'Society and politics', 'Theology and spirituality', and 'Experiences with Edith Stein'. (shrink)

The “life phenomenology” theme of the 35th International Human Science Research Conference challenged participants to consider pressing questions of life and of living with others of our own and other-than-human kinds. The theme was addressed by keynote speakers Maxine Sheets-Johnstone, Ralph Acampora and David Abram who invoked a motile, affective and linguistic awareness of how we might dwell actively and ethically amongst human communities and with the many life forms we encounter in the wider, wilder world we (...) have in common. Conference participants were provoked to consider the following questions: “How might phenomenology have us recognize a primacy of movement and bring us in touch with the motions and gestures of the multiple lifeworlds of daily living? What worlds from ecology to technology privilege certain animations? What are the affects and effects of an enhanced phenomenological sensitivity? What senses, feelings, emotions and moods of self-affirmation and responsiveness to others sustain us in our daily lives? And to what extent might the descriptive, invocative, provocative language of phenomenology infuse the human sciences and engender a language for speaking directly of life?”. (shrink)

This volume is a selection of revised papers delivered at a conference on Dilthey and phenomenology in 1983. The conference was one of five international meetings held in 1983 to celebrate both the 150th anniversary of William Dilthey's birth and the 100th anniversary of the publication of the first volume of his first major theoretical work, The Introduction to the Human Sciences.

In his Allgemeine Psychologie of 1912, Natorp formulates a by now classical criticism of phenomenology. 1. Phenomenology claims to describe and analyze lived subjectivity itself. In order to do so it employs a reflective methodology. But reflection is a kind of internal perception; it is a theoretical attitude; it involves an objectification. And as Natorp then asks, how is this objectifying procedure ever going to provide us with access to lived subjectivity itself? 2. Phenomenology aims at describing (...) the experiential structures in their pretheoretical immediacy. But every description involves the use of language, involves the use of generalizing and subsuming concepts. For the very same reason, every description and expression involves a mediation and objectification that necessarily estranges us from subjectivity itself.In his early lecture course Die Idee der Philosophie und das Weltanschauungsproblem of 1919 Heidegger responds to Natorp's challenge and attempts to show that the criticism is based on some questionable assumptions. More specifically, Heidegger argues that Natorp's criticism might be pertinent when it comes to a phenomenology based on a reflective methodology, i.e. when it comes to a Husserlian phenomenology, but it is wide of the mark when it comes to Heidegger's own hermeneutical phenomenology.In this paper I wish to present both Natorp's criticism and Heidegger's response in detail. One of the aims will be to articulate the criticism that Heidegger himself—via his discussion with Natorp—directs against a reflective phenomenology. In the final part of the paper I will then evaluate the pertinence of this criticism. Is it at all justified? (shrink)

In his Allgemeine Psychologie of 1912, Natorp formulates a by now classical criticism of phenomenology. 1. Phenomenology claims to describe and analyze lived subjectivity itself. In order to do so it employs a reflective methodology. But reflection is a kind of internal perception; it is a theoretical attitude; it involves an objectification. And as Natorp then asks, how is this objectifying procedure ever going to provide us with access to lived subjectivity itself? 2. Phenomenology aims at describing (...) the experiential structures in their pretheoretical immediacy. But every description involves the use of language, involves the use of generalizing and subsuming concepts. For the very same reason, every description and expression involves a mediation and objectification that necessarily estranges us from subjectivity itself.In his early lecture course Die Idee der Philosophie und das Weltanschauungsproblem of 1919 Heidegger responds to Natorp's challenge and attempts to show that the criticism is based on some questionable assumptions. More specifically, Heidegger argues that Natorp's criticism might be pertinent when it comes to a phenomenology based on a reflective methodology, i.e. when it comes to a Husserlian phenomenology, but it is wide of the mark when it comes to Heidegger's own hermeneutical phenomenology.In this paper I wish to present both Natorp's criticism and Heidegger's response in detail. One of the aims will be to articulate the criticism that Heidegger himself—via his discussion with Natorp—directs against a reflective phenomenology. In the final part of the paper I will then evaluate the pertinence of this criticism. Is it at all justified? (shrink)

In the 1950s, long before his ascent to international renown, Michel Foucault published a scant few works. His early writings on psychology, psychopathology, and anthropology have been dismissed as immature. However, recently discovered manuscripts from the mid-1950s, when Foucault was a lecturer at the University of Lille, testify to the significance of the work that the philosopher produced in the years leading up to the “archaeological” project he launched with History of Madness. Elisabetta Basso offers a groundbreaking and in-depth (...) analysis of Foucault’s Lille manuscripts that sheds new light on the origins of his philosophical project. She considers the epistemological style and methodology of these writings as well as their philosophical context and the scholarly networks in which Foucault was active, foregrounding his relationship to existential psychiatry. Young Foucault blurs the boundaries between biography and theory, exploring the transformations—and, at times, contradictions—that characterize the intellectual trajectory of a philosopher who, as Foucault himself put it, “turned to psychology, and from psychology to history.” Retracing the first steps of the philosopher’s intellectual journey, Basso shows how Foucault’s early writings provide key insights into his archaeological work of the 1960s. Assembling a vast array of archival sources—including manuscripts, reading notes, notes for lectures and conferences, and correspondence—this book develops a new and deeper understanding of Foucault’s body of work. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 33.3 (2000) 259-285 [Access article in PDF] The Personal, the Political, and Others: Audre Lorde Denouncing "The Second Sex Conference" 1 Lester C. Olsen Those of us who stand outside the circle of this society's definition of acceptable women; those of us who have been forged in the crucibles of difference--those of us who are poor, who are lesbians, who are Black, who are older--know (...) that survival is not an academic skill. It is learning how to stand alone, unpopular and sometimes reviled, and how to make common cause with those others identified as outside the structures in order to define and seek a world in which we can all flourish.--Audre Lorde, Sister Outsider 112Fifty years ago, in 1949, Simone de Beauvoir's book entitled The Second Sex was published in France. She did not consider herself a philosopher because, to her, a philosopher was "someone who has built a great system" (Simons and Benjamin 1979, 338). Her book, nonetheless, became a milestone in feminist philosophy, for it synthesizes elements of existentialism, phenomenology, and socialism in an account of women's situation in society. Central to this account is Beauvoir's concentration upon representations of "self" and "other." For example, Beauvoir affirmed, "The category of the Other is as primordial as consciousness itself. In most primitive societies, in the most ancient mythologies, one finds the expression of a duality--that of the Self and the Other. This duality was not originally attached to the division of the sexes; it was not dependent upon any empirical facts" (1993, xl). In an interview, Beauvoir stressed, "I believe that the Other is not simply an idealist relationship, it is a materialist relationship" (Simons and Benjamin 1979, 345). To develop her analysis, Beauvoir drew upon another binary, "master" and "slave." However, she concentrated on how women, as a category, had been subordinated as men's "other."Twenty years ago, in 1979, Audre Lorde delivered her best-known speech, "The Master's Tools Will Never Dismantle the Master's House," at an international conference held in honor of the thirtieth anniversary of [End Page 259] Beauvoir's book. According to conference organizer Jessica Benjamin and reporter Lilly Rivlin, writing together in Ms. magazine, "[M]ore than 800 women from all over the world gathered at a conference on feminist theory, 'The Second Sex--Thirty Years Later,' sponsored by the New York Institute for the Humanities" (1980, 48). Like most of the conference participants, Lorde was a woman, a feminist, a socialist, a public intellectual, and an activist scholar. Lorde may have participated in the conference as a "consultant," a poet at a public reading, and a speaker at a plenary session 2 because her feminist philosophy is of resonance to Beauvoir's. Both women rejected biology as the basis for women's situation, believing instead that material conditions are most fundamental. Both commented upon the power of symbolism, especially myths about others, in perpetuating social inequalities and failing to differentiate categories for others. Both saw the relationship between "self" and "other" as a vital and creative tension.To understand this tension, Beauvoir drew explicitly on Hegel's ideas as they were treated in Sartre's oeuvre (Lloyd 1983). In contrast, Lorde may have drawn upon conceptions of double consciousness among black public intellectuals in the United States (Henderson 1989, 17-21). Unlike Beauvoir, Lorde was a lesbian, a mother, and a black woman for whom Beauvoir's analogies between the status of women and the status of "Negroes" were problematic. Confronting the conference participants on the last day, during the last panel entitled "The Personal and the Political," Lorde condemned the conference for its limited range of speakers, its substance, its very structure. Lorde examined the ramifications of failing to include others as equals. For in failing to do so, the conference had employed the same tools of oppression over others that the participants deplored in the politics of patriarchy. Lorde challenged the conference participants, who presumably understood that Beauvoir had represented woman as... (shrink)

This volume brings together revised versions of papers presented at the inaugural conference of the International Association for the Study of the Philosophy of Edith Stein (IASPES). The conference papers are supplemented by a number of specially commissioned essays in order to provide a representative sample of the best research currently being carried out on Stein’s philosophy in the English speaking world. The first part of the volume centres on Stein’s phenomenology; the second part looks at (...) her Christian philosophy; and the third part explores the contexts of her philosophical work. (shrink)

This book constitutes the thoroughly refereed post-proceedings of the International Conference on Artificial Intelligence and Symbolic Computation, AISC 2000, held in Madrid, Spain in July 2000. The 17 revised full papers presented together with three invited papers were carefully reviewed and revised for inclusion in the book. Among the topics addressed are automated theorem proving, logical reasoning, mathematical modeling of multi-agent systems, expert systems and machine learning, computational mathematics, engineering, and industrial applications.