Paul Ricoeur was one of the foremost interpreters and translators of Edmund Husserl's philosophy. These nine essays present Ricoeur's interpretation of the most important of Husserl's writings, with emphasis on his philosophy of consciousness rather than his work in logic. In Ricoeur's philosophy, phenomenology and existentialism came of age and these essays provide an introduction to the Husserlian elements which most heavily influenced his own philosophical position.
The letters exchanged by Alfred Schutz and Talcott Parsons show how they failed to communicate. Nevertheless, “methodology” is equivalent to Wissenschaftslehre or theory of science for Schutz, there is a place for it in science as well as in philosophy, and both interlocutors recognized it and could have conversed in the connection, but, again, did not.
Through a wide-ranging international collection of papers, this volume provides theoretical and historical insights into the development and application of phenomenological sociology and ethnomethodology and offers detailed examples of research into social phenomena from these standpoints. All the articles in this volume join together to testify to the enormous efficacy and potential of both phenomenological sociology and ethnomethodology.
This volume presents political phenomenology as a new specialty in western philosophical and political thought that is post-classical, post-Machiavellian, and post-behavioral. It draws on history and sets the agenda for future explorations of political issues. It discloses crossroads between ethics and politics and explores border-crossing issues. All the essays in this volume challenge existing ideas of politics significantly. As such they open new ways for further explorations BY future generations of phenomenologists and non-phenomenologists alike. Moreover, the comprehensive chronological bibliography is (...) unprecedented and provides not only an excellent picture of what phenomenologists have already done but also a guide for the future. (shrink)
Although Alfred Schutz' thought focused on the phenomenological founding of interpretive sociology, he also believed it relevant for other social and even historical sciences. His thought has been internationally appreciated in a wide range of human scientific disciplines. This collection of essays assesses Schutz' impact and potential beyond sociology and philosophy. It includes essays from a geographer and an economist and addresses topics such as communicology, computerization, politics, and literature, as well as psychology and sociology. The sixteen contributors to this (...) volume were asked to prepare essays that reviewed the impact of Schutz in their discipline, discussed the potential, and attempted novelly to actualize some of that potential. (shrink)
In the first part of this essay it is contended that Schutz''s project is best called the philosophical theory of the cultural sciences; in the last parts it is shown that he offers satisfactory rudiments of a theory of the historical sciences except where the differentia specifica of those sciences is concerned. The central part is devoted to women''s liberation as a case of contemporary history in relation to which Schutz''s thought about the historical sciences needs correction.
He died before cognitive science came together in the 1970s, but his positions on many issues - the self, the other, practical action in situations, the lived ...
This collection of more than two dozen essays by philosophy scholars of international repute traces the profound impact exerted by Husserl’s Meisterwerk, known in its shortened title as Ideen, whose first book was released in 1913. Published to coincide with the centenary of its original appearance, and fifty years after the second book went to print in 1952, the contributors offer a comprehensive array of perspectives on the ways in which Husserl’s concept of phenomenology influenced leading figures and movements of (...) the last century, including, among others, Ortega y Gassett, Edith Stein, Martin Heidegger, Aron Gurwitsch, Ludwig Landgrebe, Dorion Cairns, Simone de Beauvoir, Jean-Paul Sartre, Maurice Merleau-Ponty, Jacques Derrida and Giles Deleuze. -/- In addition to its documentation and analysis of the historical reception of these works, this volume also illustrates the ongoing relevance of the Ideen, offering scholarly discussion of the issues raised by his ideas as well as by the figures who took part in critical phenomenological dialogue with them. Among the topics discussed are autism, empathy, the nature of the emotions, the method and practice of phenomenology, the foundations of ethics, naturalism, intentionality, and human rights, to name but a few. Taken together, these specially commissioned original essays offer an unrivaled overview of the reception of Husserl‘s Ideen, and the expanding phenomenological enterprise it initiated. They show that the critical discussion of issues by phenomenologists continues to be relevant for the 21st century. (shrink)
This chapter focuses on the spreading of Husserlian Phenomenology to the United States by the community of scholars who taught and studied at the New School for Social Research from 1954 through 1973. The protagonists of this phase, Thomas Dorion Cairns, American-born, Alfred Schutz, and Aron Gurwitsch, critically and creatively followed the mature Edmund Husserl even if in different ways and years. Their link is represented by the fact that they were part of the department of Philosophy of the New (...) School for Social Research to create the first group of scholars in Husserlian Phenomenology in the country. The Husserlian Phenomenology that they brought to the New School has subsequently spread through the Anglophone world. (shrink)
This essay starts by outlining what the author considers to be the three general properties of the phenomenological approach. This approach is then taken to the question of what an academic discipline is and how one becomes a member of a discipline, with some positive and negative aspects that can develop considered. Demonstrating how phenomenological questions can be asked and answered, this approach invites attempts to confirm, correct and extend the account through more reflective analysis. Indo-Pacific Journal of Phenomenology, Volume (...) 10, Edition 2, October 2010: 5-9. (shrink)
How modern economics is a social rather than historical cultural science, how it can produce adequate accounts in scientific constructs about common-sense constructs, can relate objectivistic accounts to subjective interpretations, how it can be theoretical, and how it hypothesizes marginal utility is all expounded in relation to Schutz’s theory of science, especially what he calls “postulates.”.
This essay has two parts. In the first, Husserl's account of categorial forming and Schutz's account of common-sense constructs are used to sketch an interpretationist theory of culture. In the second part, the question is raised of whether that theory is adequate to account for cultural phenomena and the negative answer is supported with a sketch of the pre-conceptual constitution of intrinsic and extrinsic values and uses in valuational and volitional processes of secondary passivity. This stratum below thinking and concepts (...) is called "basic culture" and the full appreciation of this stratum is a counter to naturalism as well as the starting point for approaching problematics such as ethnicity, gender, and the environment in the perspective of the constitutive phenomenology of culture. (shrink)
El reconocimiento de tendencias fenomenológicas en varias docenas de disciplinas fuera de la filosofía plantea la pregunta acerca del modo como puede de-finirse la fenomenología en general antes de la especificación según la disciplina particular. A continuación, tras un ensayo de respuesta a esta pregunta, se ofre-cerán algunas observaciones relativas a los posibles beneficios para la fenomeno-logía filosófica de los encuentros interdisciplinarios.Recognition of phenomenological tendencies in several dozen disciplines beyond philosophy raises the question of how phenomenology in general might be (...) defined prior to specification in terms of the agendas of the particular disciplines. After an attempt at an answer to this question, some observations concerning the possible benefits of interdisciplinary encounters, especially for philosophical philoso-phy, are offered. (shrink)
Recognition of phenomenological tendencies in several dozen disciplines beyond philosophy raises the question of how phenomenology in general might be defined prior to specification in terms of the agendas of the particular disciplines. After an attempt at an answer to this question, some observations concerning the possible benefits of interdisciplinary encounters, especially for philosophical phenomenology, are offered. Indo-Pacific Journal of Phenomenology , May 2010, Volume 10, Edition 1.
The essay reviews how phenomenological psychology can draw on Edmund Husserl's transcendental phenomenology in order to clarify the foundations of the cultural sciences and then explicates the theory of this psychology implicit in Schutz's oeuvre. Max Weber has shown that all phenomena of the socio-cultural world originate in social interaction and can be referred to it. According to him, it is the central task of sociology to understand the meaning which the actor bestows on his action. But what is action, (...) what is meaning, and how is the understanding of such meaning by a fellow-man possible, be he a partner of the social interaction, or merely an observer in everyday life, or a social scientist? I submit that any attempt to answer these questions leads immediately to questions with which Husserl was concerned and which he has to a certain extent solved. (shrink)
project of the Ideen II had two parts: (A) analyses of the constitution of the material, the animal, and the mental world, and (B) epistemological ( wissenschaftstheoretische) considerations. (A) Was published following the Landgrebe typescript of ...
To establish a starting point for a phenomenological theory of the science of primate ethology, this essay first reviews how the phenomenological philosophers Aron Gurwitsch and Maurice Merleau-Ponty made use of the Gestalt psychologist Wolfgang Köhler’s description of chimpanzee consciousness and its objects and then considers primate ethology in light of the theory of the cultural sciences in the work of Gurwitsch in addition to that of Alfred Schutz.
A Personal Introduction LESTER EMBREE 'I feel I have been living many fairy tales on this trip.' Sam IJsseling Some people probably still believe that phenomenology is about particular events individually felt.
How modern economics is a social rather than historical cultural science, how it can produce adequate accounts in scientific constructs about common-sense constructs, can relate objectivistic accounts to subjective interpretations, how it can be theoretical, and how it hypothesizes marginal utility is all expounded in relation to Schutz’s theory of science, especially what he calls “postulates.”.
This essay was written on the basis of what I call a ‘happy misunde rstanding’, which is already conspicuous in the first paragraph below. Most misunderstandings have negative consequences. But in this case I was delighted to learn that I was mistaken in believing that phenomenology was just getting going in South Africa, when actually there have been phenomenologists there since before World War II! Why I and my colleagues editing the Encyclopedia of Phenomenology were ignorant of this and failed (...) to include an entry on South Africa I am not yet able to explain, but I was at least able to apologise for this omission at the recent meeting. Beyond the firstclass quality of the presentations that I heard, the colleagues on the program were typically younger than I have seen in meetings of other groups recently and also a higher proportion were women, both factors auguring well for the future. I have not tried to hide my misunderstanding in the following essay and do hope to see two delegates at the meeting of the Organization of Phenomenological Organizations in Australia next year. (shrink)
With some remarks on what I have personally contributed, this essay sketches the origins of the posthumous eff ort by which Schutz’s thought, which could have been forgotten, has become well-known internationally through the dedicated work in the United States, Germany, and Japan of a modest number of named students and followers in successive generations as well as his widow Ilse ans daughter Evelyn. How his thought connects with phenomenology, sociology, social psychology, and the theory of the cultural sciences is (...) touched on. Besides references to the two biographies and the annual, Schutzian Research, counts of editions of translations into a dozen languages and then lists of the Schutz Memorial Lectures, the archives in Germany, Japan, and the United States, the Werkausgabe, and the many conferences focused on Schutz are off ered. This is to make the case that the International Alfred Schutz Circle for Phenomenology and Interpretive Social Science is long overdue. (shrink)
In this article, the author takes a reflective look at the past, present and future of phenomenology in a kind of Presidential ‘state of the science’ approach. The Encyclopedia of Phenomenology acts as the authoritative positional backdrop for this ground-breaking paper. Embree isolates several recognizable ‘stages’ in the development of phenomenology, and ponders whether its current growth (and permutations) is not leading us into a new stage. If so, this has implications for the way phenomenologically oriented scholars and philosophers approach (...) their discipline. Indo-Pacific Journal of Phenomenology , Volume1, Edition 1 April 2001. (shrink)
Cairns presents a plausible two-part, step by step, approach seemingly developed in Husserl’s “workshop” to transcendental phenomenology that is independent of culture and history, refines a concept of knowledge and its references to worldly things, encounters a difficulty, and resolves it through recognition of a non-worldly apodictic core of consciousness distinct from being in the real temporal, spatial, and causal world.
There is a difference between the direct and the indirect encountering of things. The emphasis in the history of phenomenology, as in the rest of modern philosophy, has been on direct encountering. But at least in industrialized societies, there is acquaintance with vastly more things through indirect encountering. A clarification of what encountering is in general will first be attempted, some traditional doctrines will be objected to, and then the difference between direct and indirect encountering will be explored. The goal (...) is a modest phenomenological investigation that invites the reader to verify, correct, and extend it. Terminology, genre, and the secondary emphasis on thetic or positional components of believing, valuing, and willing are central to the reflective analysis. (shrink)
Les phénoménologues se sont habituellement focalisés sur la perception lorsqu’il s’agissait de source de connaissance, mais qu’en est-il de la remémoration ? Qu'est-ce que la remémoration? Comment fonctionne-t-elle? Et peut-elle être également une source de connaissance ? On tente ici de répondre à cette question, avec l’aide de Dorion Cairns.
He who sees everywhere only nature, nature in the sense of, and, as it were, through the eyes of, natural science, is precisely blind to the spiritual sphere, the special domain of the human sciences. Such a one does not see persons and does not see the Objects which depend for their sense upon personal performances, i.e., Objects of “culture.” (IV: 191).
