By Dan Zahavi (auth.), Dan Zahavi, Sara Heinämaa, Hans Ruin (eds.)
The prior decade has witnessed a amazing flip in philosophical orientation within the Nordic international locations. For the 1st time, the North has a new release of philosophers who're orientated to phenomenology. this implies an essential rediscovery of the phenomenological culture as a in part hidden conceptual and methodological source for taking up modern philosophical difficulties.
The essays accumulated within the current quantity introduce the reader to the phenomenological paintings performed within the Nordic nations this day. the fabric is equipped lower than 3 common headings: metaphysics, facticity, and interpretation.
The first half, "Metaphysics", asks if phenomenology is, or can be taken as, a metaphysical inquiry. It stories this chance in a scientific in addition to in a old point of view. the second one half, "Facticity", makes a speciality of the double personality of the philosophizing topic, at the one hand, as a cosmopolitan being sure through a cultural and ancient scenario, and nonetheless, because the one that thinks this and provides it an interpretation. It reviews 4 facets of facticity specifically: language, residing, alterity, and iteration. The 3rd half, "Interpretation", clarifies the several notions of interpretation critical to phenomenology, understood as hermeneutics.
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Additional info for Metaphysics, Facticity, Interpretation: Phenomenology in the Nordic Countries
He claims that only in third person perspective or in objective thinking, the arm is simply lost or absent. Even if I do not perish when my arm is Sara Heiniimaa 43 amputated, I still experience the missing arm as part of me; it is not simply absent but ambiguously present to me (Merleau-Ponty 1993,90-101/76-85). 18. Note also that for Descartes, the brain is the principal location of thought, not its only location. 19. Cf. Koivuniemi 2002 . 20. Cf. Marleen Rozemond's recent complaint: "it is difficult to see how on Descartes' conception of mind and body a composite of these two can constitute such a unified individual" (1998 , 139).
The term 's uspension' is thus always misunderstood when it is thought that in suspending the thesis of existence and by doing so, phenomenological reflection simply has nothin g more to do with the entity. Quite the contrary: in an extreme and uniqu e way, what really is at issue now is the determ ination of the being of thc very entity" (Heidegge r 1979, 136). 4. , as reflections on such issues as facticity, birth , death, fate, history, etc. (Hua I, 182 ). Ultimately, it is this line of thought that leads to Husserl ' s philosophical theology (cr.
VI. Cartesianische Meditation I. Dordrecht: Kluwer, 1988. " Kleine Schriften Ill. B. Mohr, 1972, 150-189. " In S. Laycock & J. ): Essays in Philosophical Theology . Albany : SUNY Press , 1986, 89-168. : Wegmarken . Frankfurt am Main: Vittorio Klostermann, 1978. : Prolegomena zur Geschichte des Zeitbegriffs. Gesamtausgabe Band 20. Frankfurt am Main: Vittorio Klostermann, 1979. : Sein und Zeit. Tiibingen : Max Niemeyer, 1986. : Cartesianische Meditationen und Pariser Vortriige. Husserliana I. Ed.
Metaphysics, Facticity, Interpretation: Phenomenology in the Nordic Countries by Dan Zahavi (auth.), Dan Zahavi, Sara Heinämaa, Hans Ruin (eds.)