"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)