83 found
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  1.  29
    The Person and the Common Life: Studies in a Husserlian Social Ethics.James Hart - 1992 - Kluwer Academic Publishers.
    A Husserl-based social ethics is within the noetic-noematic field as disclosed through various reductions. The focus is how at the passive and active levels a bsic sense of will is in play as well as the "telos" of subjectivity in terms of both a "godly" intersubjective ideal "we". This is inseparable form the disclosure of the full sense of person through an "absolute ought" and the "truth of will" wherein the common world and common goods are tied to an ideal (...)
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  2. Limited Aggregation’s Non-Fatal Non-Dilemma.James Hart - forthcoming - Australasian Journal of Philosophy.
    Limited aggregationists argue that when deciding between competing claims to aid we are sometimes required and sometimes forbidden from aggregating weaker claims to outweigh stronger claims. Joe Horton presents a ‘fatal dilemma’ for these views. Views that land on the First Horn of his dilemma suggest that a previously losing group strengthened by fewer and weaker claims can be more choice-worthy than the previously winning group strengthened by more and stronger claims. Views that land on the Second Horn suggest that (...)
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  3.  44
    Tie-breaks and Two Types of Relevance.James Hart - 2022 - Ethical Theory and Moral Practice 25 (2):1-20.
    Sometimes we must choose between competing claims to aid or assistance, and sometimes those competing claims differ in strength and quantity. In such cases, we must decide whether the claims on each opposing side can be aggregated. Relevance views argue that a set of claims can be aggregated only if they are sufficiently strong (compared to the claims with which they compete) to be morally relevant to the decision. Relevance views come in two flavours: Local Relevance and Global Relevance. This (...)
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  4.  9
    Navigating climate responsibility: a critical examination of healthcare professionals’ moral duties.Sapfo Lignou & James Hart - 2024 - Journal of Medical Ethics 50 (6):376-377.
    In their upcoming article, Henk Jasper van Gils-Schmidt and Sabine Salloch highlight the supposed responsibilities of healthcare professionals in addressing the global health challenges posed by climate change. They argue that healthcare professionals’ duties to future generations and their ‘climate-related obligations’ have been neglected, primarily due to potential conflicts with other responsibilities, such as providing optimal care to current patients and maintaining patient trust. The authors suggest that these competing obligations should be viewed as part of the multifaceted identities individuals (...)
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  5.  61
    Th e Absolute Ought and the Unique Individual.James G. Hart - 2006 - Husserl Studies 22 (3):223-240.
    The referent of the transcendental and indexical “I” is present non-ascriptively and contrasts with “the personal I” which necessity is presenced as having properties. Each is unique but in different ways. The former is abstract and incomplete until taken as a personal I. The personal I is ontologically incomplete until it self-determines itself morally. The “absolute Ought” is the exemplary moral self-determination and it finds a special disclosure in “the truth of will.” Simmel's situation ethics is useful for making more (...)
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  6. Toward a phenomenology of nostalgia.James G. Hart - 1973 - Man and World 6 (4):397-420.
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  7.  67
    Intentionality, phenomenality, and light.James G. Hart - 1998 - In Self-Awareness, Temporality, and Alterity. Dordrecht: Kluwer Academic Publishers. pp. 59--82.
  8.  22
    Axiology as the Form of Purity of Heart: A Reading Husserliana XXVIII.James G. Hart - 1990 - Philosophy Today 34 (3):206-221.
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  9.  34
    Aspects of the Transcendental Phenomenology of Language.James G. Hart - 2019 - Eidos. A Journal for Philosophy of Culture 3 (1):6-29.
    Transcendental Phenomenology of language wrestles with the relationship of language to mind’s manifestation of being. Of special interest is the sense in which language is, like one’s embodiment, a medium of manifestation. Not only does it permit sharing the world because words as worldly things embody meanings that can be the same for everyone; not only does speaking manifest to others the common world from the speaker’s perspective; but also speaking, as a meaning to say, may achieve the manifestation of (...)
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  10. Phenomenology of Values and Valuing.James G. Hart & Lester Embree - 1999 - Tijdschrift Voor Filosofie 61 (4):833-833.
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  11. Who One is , Book 1: A Meontology of the "I".James G. Hart - 2009 - Springer.
    I can be aware of myself and refer to myself without it being necessary to think of any third-personal characteristics; indeed one may be aware of oneself without having to be aware of anything except oneself. This consideration raises issues in phenomenological ontology of identity, individuation, and substance.
     
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  12. Who One Is, Book 2: Existenz and Transcendental Phenomenology.James G. Hart - 2009 - Springer.
    Book 1 focused on transcendental-phenomenological ontology and distinguished the non-sortal from the propertied personal sense of ourselves. I can be aware of myself and refer to myself without it being necessary to think of any third-personal characteristic. Book 2 addresses the other richer sense of ourself when we respond to "Who are you?" where the answer might be in terms of an anguished question of identity or the ethical what sort of person am I? It might also be the normative (...)
     
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  13.  34
    A phenomenological theory and critique of culture: A reading of Michel Henry's La Barbarie.James G. Hart - 1999 - Continental Philosophy Review 32 (3):255-270.
  14. The entelechy and authenticity of objective spirit: Reflections on husserliana XXVII.James G. Hart - 1992 - Husserl Studies 9 (2):91-110.
    The editors, Thomas Nenon and Hans Rainer Sepp, of Husserl's Aufsdtze und Vortri~ge (1922-1937) (Dordrecht: Kluwer, 1989) have given us a fascinating present with quite a few surprises. I would like to take this occasion to thank them publicly for their able and selfless labors. Here we have Husserl attempting to address himself to a large philosophically untrained audience for funds of which he had dire need: he had two children getting married and the real value of his inflated German (...)
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  15.  7
    The study of religion in Husserl's writings.James G. Hart - 1994 - In Mano Daniel & Lester Embree (eds.), Phenomenology of the cultural disciplines. Boston: Kluwer Academic Publishers. pp. 265--296.
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  16.  14
    Agent Intellect and Primal Sensibility in Husserl.James G. Hart - 2010 - In Thomas Nenon & Lester Embree (eds.), Issues in Husserl’s Ideas Ii. Springer. pp. 107-134.
  17.  19
    From Moral Annihilation to Luciferism: Aspects of a Phenomenology of Violence.James G. Hart - 2017 - Eidos. A Journal for Philosophy of Culture 1 (1):39-60.
    Do the various ascriptions of “violence,” e.g., to rape, logical reasoning, racist legislation, unqualified statements, institutions of class and/or gender inequity, etc., mean something identically the same, something analogous, or equivocal and context-bound? This paper argues for both an analogous sense as well as an exemplary essence and finds support in Aristotle’s theory of anger as, as Sokolowski has put it, a form of moral annihilation, culminating in a level of rage that crosses a threshold. Here we adopt Sartre’s analysis (...)
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  18.  22
    Review Article of Michael Staudigl’s Phänomenologie der Gewalt.James G. Hart - 2017 - Continental Philosophy Review 50 (2):269-288.
    This book is a rounded well-informed study of violence, especially from a hermeneutical and social-studies perspective. It is relevant to peace studies. It raises key issues about the phenomenology of the person, of violence, of the foundations of ethics. Although it tends to skirt normative phenomenological, eidetic as well as moral issues they are always insistently on the edge of the rich discussions philosophical-hermeneutical issues and contemporary writings on these matters.
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  19.  7
    Getting rights right: implementing ‘Martha’s Rule’.Mackenzie Graham, Isabel Hanson, James Hart, Peter Young, Sapfo Lignou, Michael J. Parker & Mark Sheehan - forthcoming - Journal of Medical Ethics.
    The UK government has recently committed to adopting a new policy—dubbed ‘Martha’s Rule’—which has been characterised as providing patients the right to rapidly access a second clinical opinion in urgent or contested cases. Support for the rule emerged following the death of Martha Mills in 2021, after doctors failed to admit her to intensive care despite concerns raised by her parents. We argue that framing this issue in terms of patient rights is not productive, and should be avoided. Insofar as (...)
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  20.  9
    Essays in Phenomenological Theology.Steven William Laycock & James G. Hart (eds.) - 1986 - State University of New York Press.
    This anthology applies phenomenological concepts and methods to issues of philosophical theology and philosophical theology and philosophy: the being and nature of God, and the divine modes of relatedness to nature, to society, and to the self. Essays in Phenomenological Theology contains previously unpublished papers by Iso Kern, J. N. Findlay, Charles Courtney, Thomas Prufer, Robert Williams, James Hart, Steven Laycock, and James Buchanan. It is the first volume to assemble an entire spectrum of phenomenological-theological ideas, including those of neo-Platonic (...)
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  21.  24
    Being's Mindfulness: The Noema of Transcendental Idealism.James G. Hart - 1992 - In John Drummond & Lester Embree (eds.), The Phenomenology of the Noema. Springer. pp. 111-135.
  22.  80
    Constitution and reference in Husserl's phenomenology of phenomenology.James G. Hart - 1989 - Husserl Studies 6 (1):43-72.
    Reflection is the basic attitude of transcendental phenomenology. However, as we shall see in this essay, prereflective experiencing may make a unique claim for philosophical foundations - albeit a claim which can only occur when mediated by reflection.
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  23.  10
    Heaven, Earth, and Man in the Book of Changes: Seven Eranos Lectures.James Hart & Hellmut Wilhelm - 1980 - Journal of the American Oriental Society 100 (3):379.
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  24.  13
    I, We, and God: Ingredients of Husserl's Theory of Community.James G. Hart - 1989 - In Samuel IJsseling (ed.), Husserl-Ausgabe und Husserl-Forschung. Springer. pp. 125--149.
  25.  8
    Phenomenology of Values and Valuing.Lester Embree & James G. Hart (eds.) - 1997 - Springer.
    Although a key aspect of the phenomenological movement is its contribution to value theory and value perception, there has been relatively little attention paid to these themes. This volume in part makes up for this lacuna by being the first anthology on value-theory in the phenomenological movement. It indicates the scope of the issues by discussing, e.g., the distinctive acts of valuing, openness to value, the objectivity of values, the summation and combination of values, the deconstruction of values, the value (...)
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  26. Agent Intellect and Primal Sensibility in Husserl.James G. Hart - 2010 - In Thomas Nenon & Lester Embree (eds.), Issues in Husserl’s Ideas Ii. Springer. pp. 107-134.
     
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  27.  18
    Transcendental-Existential Phenomenology.James G. Hart - 2010 - Philosophy Today 54 (3):299-308.
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  28.  46
    Blondel and Husserl: A continuation of the conversation.James G. Hart - 1996 - Tijdschrift Voor Filosofie 58 (3):490 - 518.
    The dialogue between Blondel and Husserl carried on by Maréchal and Duméry and other thinkers has been silent for almost fifty years. Yet Husserl's Nachlass provides reasons for deepening the dialogue, especially in the area of the basic Blondelian themes: the willing-will and the teleological and religious nature of consciousness. Nevertheless there are intriguing differences in their respective philosophical theologies.
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  29. Being's Mindfulness: The Noema of Transcendental Idealism.James G. Hart - 1992 - In John Drummond & Lester Embree (eds.), The Phenomenology of the Noema. Springer.
     
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  30.  20
    Christian faith & human understanding: Studies on the Eucharist, Trinity, and the human person.James Hart - 2007 - Journal of Phenomenological Psychology 38 (1):100-119.
  31.  46
    Deep Secularism, Faith, and Spirit.James G. Hart - 2016 - International Journal of Philosophical Studies 24 (5):639-662.
    Both the sociological as well as biblical-theological concepts of secularism may make use of the phenomenological discussions of implicit horizonal knowledge as informing explicit forms of knowing. If secularism may mean the erosion of faith by way of appropriation of fundamental beliefs about oneself or the world, the deep secularism may mean an appropriation of beliefs which make faith itself appear reprehensible. But perhaps the deepest form of secularism is the existence of scientific, reductionist naturalism; this may take the forms (...)
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  32.  34
    Entelechy in Transcendental Phenomenology.James G. Hart - 1992 - American Catholic Philosophical Quarterly 66 (2):189-212.
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  33.  22
    From Metafact to Metaphysics in “the Heidelberg School”.James G. Hart - 2019 - ProtoSociology 36:79-100.
    The works of Dieter Henrich and Manfred Frank argue that consciousness is fundamentally a self-awareness antecedent to reflection. This essay picks up the suggestion that consciousness itself is a field or medium of manifestation. As such it is a “metafact,” the anonymity of which transcendental philosophy seeks to overcome. This is required because the “facts” of the light of the mind and the intelligibility of what the mind discloses elude philosophical investigation as long as the anonymity reigns. Clarifying self-consciousness illuminates (...)
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  34.  44
    Husserl and the Theological Question.James G. Hart - 2018 - Eidos. A Journal for Philosophy of Culture 2 (2):122-135.
    Defending the ancient thesis, that being and the true, or being and manifestation, are necessarily inseparable, is at the heart of transcendental phenomenology. The transcendental “reduction” disengages the basic “natural” naïve doxastic belief which permits the world to appear as essentially indifferent to the agency of manifestation. The massive work of transcendental phenomenology is showing the agency of manifestation of “absolute consciousness.” Yet the foundations of this agency of manifestation are pervaded by issues which, when addressed, reveal that the question (...)
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  35. Husserl's Lectures about Fichte.James G. Hart - 1995 - Husserl Studies 12:141.
     
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  36.  9
    Individuality of the" I": Brentano and Today.James G. Hart - 2012 - Journal of Speculative Philosophy 26 (2):232-246.
  37.  43
    James G. Hart.James G. Hart - 2006 - Husserl Studies 22 (2):167-191.
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  38.  17
    Milan Kundera on the Uniqueness of One’s Self.James G. Hart - 2018 - Eidos. A Journal for Philosophy of Culture 2 (3):100-127.
    Here is a philosophical examination of some themes presented by Milan Kundera in The Art of the Novel, as well as in his novels Immortality and The Unbearable Lightness of Being. The discussions of the first-personal perspectives of the novel’s author, both as appearing in and as contrasted with that of a character in the novel, as these unfold in implicit subtle comic, social-political contexts, prescind from these contexts and dwell instead on fictional renditions of the senses of personhood and (...)
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  39.  36
    Mythic World as World.James G. Hart - 1975 - International Philosophical Quarterly 15 (1):51-69.
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  40.  10
    Non-additive approaches to aggregation.James Hart - 2023 - Dissertation, University of Reading
    Sometimes we ought to aggregate lesser harms to many such that they outweigh greater harms to a few, and sometimes we ought not to. This seems self-evident, but it has proven surprisingly difficult to construct a coherent moral theory out of this basic observation. In particular, it is difficult to explain (in a principled way) when we ought to aggregate. Relevance views attempt to solve this problem by arguing that sufficiently lesser harms are irrelevant to greater harms and thus should (...)
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  41.  18
    Ordinal decompositions for preordered root systems.James B. Hart & Constantine Tsinakis - 2010 - Annals of Pure and Applied Logic 161 (2):203-211.
    In this paper, we explore the effects of certain forbidden substructure conditions on preordered sets. In particular, we characterize in terms of these conditions those preordered sets which can be represented as the supremum of a well-ordered ascending chain of lowersets whose members are constructed by means of alternating applications of disjoint union and ordinal sums with chains. These decompositions are examples of ordinal decompositions in relatively normal lattices as introduced by Snodgrass, Tsinakis, and Hart. We conclude the paper with (...)
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  42.  19
    Presence and Absence: A Philosophical Investigation of Language and Being.James G. Hart - 1979 - International Philosophical Quarterly 19 (3):371-373.
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  43.  17
    Psychosynthesis: A Collection of Basic Writings The Act of Will The Primal Wound: A Transpersonal View of Trauma, Addiction, and Growth.James Hart - 2009 - Journal of Phenomenological Psychology 40 (2):214-222.
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  44.  17
    Parts of the Fink–Husserl Conversation.James G. Hart - 2001 - New Yearbook for Phenomenology and Phenomenological Philosophy 1:279-299.
  45. Self-Awareness, Temporality, and Alterity.James G. Hart - 1998 - Dordrecht: Kluwer Academic Publishers.
     
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  46. The essential look (eidos) of the humanities-A Husserlian phenomenology of the university.James G. Hart - 2008 - Tijdschrift Voor Filosofie 70 (1):109-139.
     
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  47.  3
    The I Ching and Mankind.James Hart & Diana Ffarington Hook - 1979 - Philosophy East and West 29 (3):362.
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  48.  9
    The Oxford Companion to American Literature.James D. Hart - 1942 - Journal of Aesthetics and Art Criticism 2 (5):55-55.
  49.  19
    Transcendental pride and Luciferism: On being bearers of light and powers of darkness.James G. Hart - 2020 - Continental Philosophy Review 53 (3):331-353.
    The ancient theme of the metaphysical-theological extremes of being-human is revisited by asking about the condition for the readiness to engage in the form of violence which is nuclear war. Sartre’s analysis of the extreme form of anger which crosses a threshold resulting in a self-legitimating righteous indignation which admits of no superior mollifying standpoint is appropriated to account for the complacency with the institution of nuclear weapons. The god-like anti-God characteristics of extreme rage are put on ice but ready (...)
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  50.  13
    The Postmodern Guise of Christ.James G. Hart - 2011 - Symploke 19 (1-2):305-316.
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