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)

Fifty years after the death of Edmund Husserl, the main founder of the phenomenological current of thought, we present to the public a four book collection showing in an unprecedented way how Husserl's aspiration to inspire the entire universe of knowledge and scholarship has now been realized. These volumes display for the first time the astounding expansion of phenomenological philosophy throughout the world and the enormous wealth and variety of ideas, insights, and approaches it has inspired. The basic commitment to (...) phenomenological concerns found in all this variety makes this collection a most signifi cant historical document. This second volume of the collection bears witness to a deliberate shift of attention from the earlier to the later phase of Husserl's reflections. We see how his issues - intersubjectivity, ethics, human encounter, the societal world, empathy, the sphere of the self, and the surpassing of dichotomies (bodylpsyche, etc.) - are now at the center of attention in the human sciences. Among the authors are H. Tellenbach, A. Rigobello, C. Balzer, C. Bjurvill, V. Molchanov, E. Syristova, O. Balaban, R. Boehm, M. Sancipriano, O. M. Anwar, Y. Okamoto, B. Holyst, T. Sodeika, and M. De Negri. The studies were gathered at the programs held by The World Institute for Advanced Phenomenological Research and Learning in the commemorative year 1988/1989, chiefly at the First World Congress of Phenomenology at Santiago de Compos tela, Spain, with the aim of assessing the current state of phenomenology. A-T. T. (shrink)

To introduce this collection of research studies, which stem from the pro grams conducted by The World Phenomenology Institute, we need say a few words about our aims and work. This will bring to light the significance of the present volume. The phenomenological philosophy is an unprejudiced study of experience in its entire range: experience being understood as yielding objects. Experi ence, moreover, is approached in a specific way, such a way that it legitima tizes itself naturally in immediate (...) evidence. As such it offers a unique ground for philosophical inquiry. Its basic condition, however, is to legitimize its validity. In this way it allows a dialogue to unfold among various philosophies of different methodologies and persuasions, so that their basic assumptions and conceptions may be investigated in an objective fashion. That is, instead of comparing concepts, we may go below their differences to seek together what they are meant to grasp. We may in this way come to the things them selves, which are the common objective of all philosophy, or what the great Chinese philosopher Wang Yang Ming called "the investigation of things". It is in this spirit that the Institute's programs include a "cross-cultural" dialogue meant to bring about a profound communication among philosophers in their deepest concerns. Rising above artificial cultural confinements, such dialogues bring scholars, thinkers and human beings together toward a truly human community of minds. Our Institute unfolds one consistent academic program. (shrink)

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)

Medicine's crucial concern with health is perennial, but its reflection, concepts, means change with the advance of science and social life. We present here a fascinating panorama of current medical discussions with their philosophical underpinnings, and queries as they have evolved from the past. The role of Tymieniecka's phenomenology of life is brought forth as the system of philosophical reference.

Through mystery, literature reveals to us the Great Unknown. While we are absorbed by the matters at hand with the present enactment of our life, groping for clues to handle them, it is through literature that we discover the hidden strings underlying their networks. Hence our fascination with literature. But there is more. The creative act of the human being, its proper focus, holds the key to the Sezam of life: to the great metaphysical/ontopoietic questions which literature may disclose. First, (...) it leads us to the sublimal grounds of transformation in the human soul, source of the specifically human significance of life (Analecta Husserliana, Volume III, XIX, XXIII, XXVII) Second, it leads us to the unveiling of the hidden workings of life in the twilight of knowing in a dialectic between The Visible and the Invisible, (Volume LXXV, 2002, Analecta Husserliana) down to the ontopoietic truth. (Volume LXXVI, 2002, Analecta Husserliana) This prying into the unknown which provokes the human being as he or she attempts to conquer, step by step, a space of existence, finds its culmination in the phenomenon of mystery as the subject of the present collection. Its formulation brings us to the greatest question of all: the enigmatic solidarity -in-distinctiveness of human cognition and existence. Papers are written by: Tony E. Afejuku, Gary Backhaus, Paul G. Beidler, Matthew J. Duffy, Raffaela Giovagnoli, Jennifer Anna Gosetti-Ferencei, Matti Itkonen, Lawrence Kimmel, Catherine Malloy, Vladimir L. Marchenkov, Nancy Mardas, Howard Pearce, Bernadette Prochaska, Victor Gerald Rivas, M.J. Sahlani, Dennis Skocz, Jadwiga S. Smith, Mara Stafecka, Max Statkiewicz, Mariola Sulkowska, Anna-Teresa Tymieniecka, Leon U. Weinman, Tim Weiss. (shrink)

A blindfolded clairvoyant walks into a room and immediately knows how it is arranged. You walk in and immediately see how it is arranged. Though both of you represent the room as being arranged in the same way, you have different experiences. Your experience doesn’t just represent that the room is arranged a certain way; it also visually presents the very items in the room that make that representation true. Call the felt aspect of your experience made salient by this (...) contrast its presentational phenomenology. Many philosophers have observed that perceptual experiences have presentational phenomenology. In this paper I explore its nature, scope, and significance. I argue that in addition to perceptual experiences, presentational phenomenology can be found in intuitive, introspective, imaginative, and recollective experiences. I also argue that presentational phenomenology is epistemologically significant: it plays a central role in explaining why the experiences that have it justify beliefs and give us knowledge. (shrink)

This paper is a result of a remarks delivered at the 2014 conference of the Florida Philosophical Association during a book symposium on Elijah Chudnoff's Intuition.

This paper analyses the déjà-vu experience in order to deepen the understanding of the complex nature of time-consciousness from a phenomenological point of view. The paper is divided into two sections: the first section focuses on Bergson’s research on déjà vu in order to assess the validity of his position; the second section describes a specific form of déjà-vu experience from a phenomenological perspective. This investigation will question the widespread assumption according to which déjà vu should be conceived as a (...) disturbance of the memory of the past. On the contrary, the author shows that the disturbance primarily pertains to the dimension of the future. In order to understand this phenomenon, it is necessary to focus on the coherent deformation of the immediate expectation of the imminent future. (shrink)

Self-presentation is a term that indicates conscious and unconscious strategies for controlling or managing how one is perceived by others in terms of both appearance and comportment. In this article, I will discuss the phenomenology of self-presentation with respect to the phenomenological insights of Edmund Husserl and Merleau-Ponty regarding the visibility of the body within intercorporeal relations through ‘behaviour’ and ‘expression.’ In doing so, I will turn to the work of the Canadian sociologist and social theorist Erving Goffman. Goffman’s (...) account of self-presentation suggests why embodied subjects adopt certain styles of ordered bodily behaviour as determined by the broader social order, giving existential and social significance to the ontological structures of intercorporeal bodily communication. Following Goffman, I will suggest that the embodied subject is continuously—and constitutionally—engaged in implicit and explicit strategies to manage how the body is presented to others. In articulating self-presentation as a feature of intercorporeality, my aim in this article is to use Goffman’s insights to extend Husserl’s and Merleau-Ponty’s accounts of bodily communication by demonstrating that bodily communication that is instantiated at the level of intercorporeality is always expressed through social life with its various historical, cultural and linguistic dimensions. (shrink)

Philosophy has been always received or bypassed for its resonance or aloofness with the spirit of the time. Should not philosophy/phenomenology of life be expected to do more to ascertain its validity? Should it not pass the pragmatic test, that is to respond directly to the life-concerns of its time? What is the role of the philosopher and philosophy today? Due to the ever-advancing scientific, technological, social and cultural changes that are shaping human life and the life-world-in-transformation, we are (...) desperately seeking a measure to estimate life's unfolding, a compass to stir the course between Scylla and Charibda to maintain human-hood and creative insight for laying the cornerstones for the unforeseeable unfolding of life dynamisms. It is this challenge which philosophy/phenomenology of life meets with underlying ontopoietic unraveling of the hidden logoic concatenations of beingness-in-becoming. The present collection of essays offers contributions to answer this challenge by focusing upon measure, sharing-in-life, intersubjectivity and communication, societal equilibrium, education, and more. It will be of great interest to those working in the fields of Phenomenology, Philosophy, History of Philosophy, and Contemporary Philosophy. (shrink)

The duration of “now” is shown to be important not only for an understanding of how conscious beings sense duration, but also for the validity of the phenomenological enterprise as Husserl conceived it. If “now” is too short, experiences can not be described before they become memories, which can be considered to be transcendent rather than immanent phenomena and therefore inadmissible as phenomenological data. Evidence concerning (a) the objective duration of sensations in various sensory modalities, (b) the time necessary for (...) sensations to enter consciousness and (c) the variability in the subjective sense of time's passing under different conditions is used to conclude that the duration of “now” can actually vary under normal conditions from about 10 ms to several seconds and in extreme cases up to several hours. Thus the immanent moment can be long enough to encompass a report of the contents of consciousness, making phenomenology a viable project. A further speculation from the evidence described is that consciousness takes discrete samples of the external world, at a rate inversely proportional to the duration of the “now” moment. (shrink)

Summary The paper presents the result of a collective reflection inspired by the individual suggestions of 30 researchers working in different research areas. They are all familiar with the Experimental Phenomenology of Perception, and are aware of the importance that this approach might represent nowadays in their specific research field. The picture that emerges from this ‘mosaic’ stimulates us to consider the potential future developments of this approach if we accept that we need to push its borders beyond the (...) traditional aims of the study of perception (as masterfully developed by the historic Italian Maestri of this approach). If we take this broader view, the Experimental Phenomenology of Perception can extend its perimeters from an analysis of strictly perceptual aspects to an analysis of cognitive and metacognitive aspects (such as aesthetic evaluations, the perception of risk, the experience of certainty/uncertainty in a reasoning process, the perception of proximity to/distance from the solution to a problem and meaning-making in language). The cognitive and metacognitive aspects referred to are grounded in and modelled on the perceiver’s experience of a given situation. (shrink)

Max van Manen offers an extensive exploration of phenomenological traditions and methods for the human sciences. It is his first comprehensive statement of phenomenological thought and research in over a decade. Phenomenology of practice refers to the meaning and practice of phenomenology in professional contexts such as psychology, education, and health care, as well as to the practice of phenomenological methods in contexts of everyday living. Van Manen presents a detailed description of key phenomenological ideas as they have (...) evolved over the past century; he then thoughtfully works through the methodological issues of phenomenological reflection, empirical methods, and writing that a phenomenology of practice offers to the researcher. Van Manen’s comprehensive work will be of great interest to all concerned with the interrelationship between being and acting in human sciences research and in everyday life. (shrink)

This paper explores the close connection in early phenomenology between the problem of objectless presentations and the concept of intentional objects. It clarifies how this basic concept of Husserl’s early phenomenology emerged within the horizons of Bolzano’s logical objectivism, Brentano’s descriptive psychology, Frege’s mathematical logicism, Twardowski’s psychological representationalism, and Meinong’s object theory. It shows how in collaboration with these thinkers Husserl argued that a theory of intentionality is incomplete without a concept of the intentional object. It provides a (...) brief history of the concept of intentional objects in the philosophical logic of the nineteenth century that demonstrates its relevance to the problem of objectless presentations in the early phenomenology of the twentieth century. It suggests that Husserl accepts Bolzano’s objectivism and Frege’s logicism, rejects Brentano’s conception of immanent objects and Twardowski’s notion of representational pictures, and ignores Meinong’s theory of objects. Thus the paper employs the formation of Husserl’s concept of the intentional object to enhance the understanding of the historical and philosophical relationships between early phenomenology and contemporaneous philosophical movements. (shrink)

The duration of “now” is shown to be important not only for an understanding of how conscious beings sense duration, but also for the validity of the phenomenological enterprise as Husserl conceived it. If “now” is too short, experiences can not be described before they become memories, which can be considered to be transcendent rather than immanent phenomena and therefore inadmissible as phenomenological data. Evidence concerning (a) the objective duration of sensations in various sensory modalities, (b) the time necessary for (...) sensations to enter consciousness and (c) the variability in the subjective sense of time's passing under different conditions is used to conclude that the duration of “now” can actually vary under normal conditions from about 10 ms to several seconds and in extreme cases up to several hours. Thus the immanent moment can be long enough to encompass a report of the contents of consciousness, making phenomenology a viable project. A further speculation from the evidence described is that consciousness takes discrete samples of the external world, at a rate inversely proportional to the duration of the “now” moment. (shrink)

The moral presentation: an essay on Merleau-Ponty's notion of time in the Phenomenology of Perception: The purpose of this essay is to investigate the notion of memory in Merleau-Ponty, suggesting a possible interpretation of the time and memory within Merleau-Ponty’s genetic phenomenological analysis. Ultimately, our hypothesis is that Merleau-Ponty’s understanding of the problem of representation and perception - particularly the problem of retention - places an ethical ground in perception. We will suggest that the phenomenological approach to memory might (...) pave a different undertaking of morals as constructed in the living-present. Our objective is then to point a moral dimension to the process of presentation-representation that happens in consciousness, and establish that our way into the comprehension of values has both a passive and active dimension that is often underdeveloped in studies of how we establish moral and political convictions. Keywords: Time, Memory, Representation, Perception, Ethics A presentação moral: um ensaio sobre a noção de tempo de Merleau-Ponty na Fenomenologia da Percepção Resumo: O propósito desse ensaio é instigar a ideia de memória em Merleau-Ponty, sugerindo uma possível interpretação de tempo e memória dentro da análise genética-fenomenológica de Merleau-Ponty. Em última medida, nossa hipótese é que o entendimento de Merleau-Ponty sobre o problema da representação e da percepção - particularmente o problema da retenção - coloca um fundamento ético para a percepção. Nós iremos sugerir que a abordagem fenomenológica para a memória pode nos dar um diferente modo de análise da moral enquanto construída no presente-vivido. Nosso objetivo é então apontar para uma dimensão moral para o processo de apresentação-representação que acontece na consciência e estabelecê-lo como um caminho para nossa representação consciente, entendendo que nosso modo de compreensão tem tanto uma dimensão intencionalmente ativa quanto passiva que é frequentemente pouco desenvolvida em estudos sobre nossos estabelecimento de convicções morais e políticas. Palavras chaves: Tempo, Memória, Representação, Percepção, Ética La presentación moral: un ensayo sobre la noción de tiempo de Merleau-Ponty en la Fenomenología de la Percepción Resumen: El propósito de este ensayo es instigar la idea de memoria en Merleau-Ponty, sugiriendo una posible interpretación del tiempo y la memoria dentro del análisis genético-fenomenológico de Merleau-Ponty. En última instancia, nuestra hipótesis es que la comprensión de Merleau-Ponty del problema de la representación y la percepción, particularmente el problema de la retención, sienta una base ética para la percepción. Sugeriremos que el enfoque fenomenológico de la memoria puede darnos un modo diferente de análisis moral a medida que se integra en el presente. Nuestro objetivo es, entonces, señalar una dimensión moral al proceso de presentación-representación que tiene lugar en la conciencia y establecerlo como un camino hacia nuestra representación consciente, entendiendo que nuestro modo de comprensión tiene una dimensión intencionalmente activa y pasiva que a menudo se entiende mal. desarrollado en estudios de nuestro establecimiento de creencias morales y políticas. Palavras clave: Tiempo, Memoria, Representación, Percepción, Ética Data de registro: 03/09/2019 Data de aceite: 22/07/2020. (shrink)

_Phenomenology of Perception: Theories and Experimental Evidence_ presents an interpretation of phenomenology as a set of commitments to discover the immanent grammar of perception by reviewing arguments and experimental results that are still important today for psychology and the cognitive sciences.

In this paper I argue that the primacy of the present in Husserl’s philosophy is not an unquestioned ballast inherited from the tradition of metaphysics but rather a genuinely phenomenological discovery. First, I explore the present of things and argue that the phenomenological primacy of the present in this domain should be understood in terms of what Husserl calls “affection.” Strictly speaking originary affection and associative syntheses (as the most basic phenomena for the givenness of things) can only take place (...) in the present or starting from the present. Second, I consider the present in the egological sphere and analyze its primacy for both the transcendental and the personal ego. Finally, I move to the experience of the other and argue that only the perception of the other’s body in the present gives rise to an authentic empathic experience as the experience of the other’s governing in his own body. (shrink)

What is phenomenology? That is precisely the question this book seeks to answer. In an age of information overload, complex topics must be simplified to make them accessible to a wider audience. Phenomenology: A Basic Introduction in the Light of Jesus Christ not only presents the basic building blocks of phenomenology, it also gives body to voice by putting abstract ideas in contact with the Word made flesh, Jesus of Nazareth. In five manageable chapters, Donald Wallenfang introduces (...) major themes such as the natural attitude, givenness, interpretation, paradox, and ethics. Each subject is considered in how it applies to daily life and relates to the gospel of Jesus Christ. Several biblical scenes are tapped to harvest their sweet nectars of meaning through phenomenology. At its limit, philosophy gives way to the revelatory rationality of theology as expressed by Jesus the phenomenologist. (shrink)

This paper is about two questions in contemporary philosophy of mind, which I call the Scope Question and the Marks Question. The Scope Question is this: What kinds of mental states (events or processes) have phenomenal character, and how many different kinds of phenomenal character are there? The Marks Question is this: What are the distinguishing “marks” of the phenomenal, in virtue of which a mental state, event, or process counts as being phenomenally conscious? To make progress on these questions (...) and explore the relationship between the two, I narrow my focus to a particular instance of each, viz. the (scope) question of whether thoughts possess their own phenomenal character and the (marks) question of whether all phenomenal character is presentational. First, I argue that a phenomenology of entertaining thought content, if it exists, is non-presentational. I then argue from the fact that every genuine phenomenal property can be thought about using a phenomenal concept, to the conclusion that all phenomenology is presentational. One implication is that a (standard form of) transparent, proprietary phenomenology of thought does not exist. (shrink)

This volume features fourteen essays that examine the works of key figures within the phenomenological movement in a clear and accessible way. It presents the fertile, groundbreaking, and unique aspects of phenomenological theorizing against the background of contemporary debate about social ontology and collective intentionality. The expert contributors explore the insights of such thinkers as Martin Heidegger, Edmund Husserl, Adolf Reinach, and Max Scheler. Readers will also learn about other sources that, although almost wholly neglected by historians of philosophy, testify (...) to the vitality of the phenomenological tradition. In addition, the contributions highlight the systematic relevance of phenomenological research by pinpointing its position on social ontology and collective intentionality within the history of philosophy. By presenting phenomenological contributions in a scholarly yet accessible way, this volume introduces an interesting and important perspective into contemporary debate insofar as it bridges the gap between the analytical and the continental traditions in social philosophy. The volume provides readers with a deep understanding into such questions as: What does it mean to share experiences with others? What does it mean to share emotions with friends or to share intentions with partners in a joint endeavor? What are groups? What are institutional facts like money, universities, and cocktail parties? What are values and what role do values play in social reality? (shrink)

What is the relationship between phenomenology and naturalism? Are they mutually exclusive or is a rapprochement possible between their approaches to consciousness and the natural world? Can phenomenology be naturalised and ought it to be? Or is naturalism fundamentally unable to accommodate phenomenological insights? How can phenomenological method be used within a naturalistic research programme? This cutting-edge collection of original essays contains brilliant contributions from leading phenomenologists across the world. The collection presents a wide range of fascinating and (...) carefully argued answers to these questions. (shrink)

The question of whether a proper phenomenological investigation and analysis requires one to perform the epoché and the reduction has not only been discussed within phenomenological philosophy. It is also very much a question that has been hotly debated within qualitative research. Amedeo Giorgi, in particular, has insisted that no scientific research can claim phenomenological status unless it is supported by some use of the epoché and reduction. Giorgi partially bases this claim on ideas found in Husserl’s writings on phenomenological (...) psychology. In the present paper, I discuss Husserl’s ideas and argue that while the epoché and the reduction are crucial for transcendental phenomenology, it is much more questionable whether they are also relevant for a non-philosophical application of phenomenology. (shrink)

_Phenomenology of Perception: Theories and Experimental Evidence_ presents an interpretation of phenomenology as a set of commitments to discover the immanent grammar of perception by reviewing arguments and experimental results that are still important today for psychology and the cognitive sciences.

The book introduces young researchers to phenomenology and the two primary philosophical approaches along with the vocabulary of phenomenology including how to set up the research design and execute the study to include data collection, data analysis, and presentation of findings.

This chapter presents the main formalism of the book, which is used in subsequent chapters to describe a variety of concepts in Husserlian phenomenology, and thereby unify them. A dynamical systems approach to Husserl is introduced, and several dynamical laws of Husserlian phenomenology are described. The first is an expectation rule according to which expectations are determined by what a person knows, sees, and does. The second is a learning rule according to which background knowledge is updated in (...) a specific way when experiences fulfill or frustrate prior expectations. In addition to these rules, a “supervenience function” is described, which associates how a thing is seen with a “trail set,” the set ways that thing is expected to look, relative to all possible ways of moving around it. This function further illustrates the explanatory dimension of phenomenology described in Chap. 2, whereby how we immanently experience things is determined by how we expect them to look relative to counterfactual movement patterns. (shrink)

The following article aims to answer the question: “How do we experience weather and qi?” Answering this question addresses two problems: Both the phenomena of weather and qi elude classic phenomenological paradigms such as thing-perception and Dasein, brought forth by Edmund Husserl and Martin Heidegger, respectively. If phenomenology is concerned with giving an account of experience starting with the “things themselves,” weather and qi necessitate a different phenomenological paradigm, which comprehensively accounts for the experience of both. This article demonstrates (...) that inconspicuousness, as it has been recently phenomenologically accounted for by Günter Figal, is such a new paradigm. Philosophy done across different languages and cultures is often faced with the problem of untranslatability. This article further demonstrates, following Hisayama Yuho’s work, how phenomenology can present a ground for such philosophy: Instead of discussing qi through its mistranslations into English, I approach the phenomenon by discussing the similarity of phenomenological accounts of qi from Japanese philosophy with my own account of the phenomenology of weather. Both phenomenological accounts mutually elucidate each other. A phenomenological analysis of weather and qi thus both illustrates a largely unthematized facet of human experience in phenomenology, namely, the immersion in media of perception and experience, and demonstrates the philosophical productivity of intercultural philosophy. (shrink)

Lorenzo Girardi brings together themes of Europe, phenomenology and politics to reveal the relevance of Edmund Husserl and Jan Patočka’s works for contemporary political issues. Addressing the concept of crisis in Europe, this book presents an agonistic conception of liberal democracy based on Patočka’s phenomenological concept of problematicity.

This book describes and analyzes the levels of experience that long-distance running produces. It looks at the kinds of experiences caused by long-distance running, the dimensions contained in these experiences, and their effects on the subjective life-world and well-being of an individual. Taking a philosophical approach, the analysis presented in this book is founded on Maurice Merleau-Ponty's phenomenology of the body and Martin Heidegger's fundamental ontology. Running is a versatile form of physical exercise which does not reveal all of (...) its dimensions at once. These dimensions escape the eye and are not revealed to the runner conceptually, but rather as sensations and emotions. Instead of concentrating on conceptual analysis, this book explores the emotions and experiences and examines the meaning that running has in runners' lives. Using the participative method, in which the author is both the research subject and the researcher, the book contributes to the philosophy of physical exercise. The research made by Koski is exceptional, and not only because of the topic itself, which also is out of the ordinary. Koski has been fortunate to discover a topic which offers immensely great opportunities to explore and present basic human philosophical themes in a new, fascinating conceptual environment. Emeritus Prof. Lauri Routila I don't know of anyone who has done this in English, certainly not to your depth. -- This project in unique, wonderful, and important Amby Burfoot. (shrink)

This ambitious work aims to shed new light on the relations between Husserlian phenomenology and the present-day efforts toward a scientific theory of cognition—with its complex structure of disciplines, levels of explanation, and ...

A formalism is developed that treats a robot as a subject that can interpret its own experience rather than an object that is interpreted within our experience. A regulative definition of a meaningful experience in robots is proposed in which the present sensible experience is considered meaningful to the agent, as the subject of the experience, if it can be related to the agent's temporal horizons. This definition is validated by demonstrating that such an experience in evolutionary autonomous agents is (...) embodied, contextual and normative, as is required for the maintenance of phenomenological accuracy. With this formalism it is shown how a dialectic similar to that described in Hegelian phenomenology can emerge in the robotic experience and why the presence of such a dialectic can serve as a constraint in the further development of cognitive agents. (shrink)

This title presents a comprehensive guide to interpretative phenomenological analysis (IPA) which is an increasingly popular approach to qualitative inquiry taught to undergraduate and postgraduate students today.