By J. Aaron Simmons

ISBN-10: 1441182837

ISBN-13: 9781441182838

The New Phenomenology: A Philosophical Introduction is the 1st on hand advent to the gang of philosophers occasionally linked to the so-called ‘theological flip’ in modern French notion. This e-book argues that there has not been a ‘turn’ to theology in contemporary French phenomenology, yet as a substitute a decidedly philosophical reconsideration of phenomenology itself. enticing the foundational works of Emmanuel Levinas and Michel Henry, in addition to later works via Jacques Derrida, Jean-Luc Marion and Jean-Louis Chretien, the booklet explores how those thinkers provide a coherent philosophical trajectory – the ‘New Phenomenology.’ Contending that New Phenomenology is of relevance to a variety of concerns in modern philosophy, the e-book considers the contributions of the hot phenomenologists to debates within the philosophy of faith, hermeneutics, ethics, and politics.

With a last bankruptcy destiny instructions for study on attainable intersections among new phenomenology and analytic philosophy, this is often a necessary learn for an individual looking an summary of this crucial strand of up to date ecu thought.

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Introduction
1 technology and man
2 technological know-how and phenomenology
3 The plan of this work
4 'Geographical phenomenology'
5 The disciplinary context

PART I GEOGRAPHY and conventional METAPHYSICS
Geographical discourse and its significant themes
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PART II GEOGRAPHY AND PHENOMENOLOGY
The interpretation of phenomenology in geography
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PART III PHENOMENOLOGY AND THE query OF HUMAN SCIENCE
Husserlian phenomenology: the foundational project
23 what's phenomenology?
23a Phenomenology: its origins and foundations
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Extra resources for The New Phenomenology: A Philosophical Introduction

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Husserl 1982, 61) Indeed, Husserl goes on to explicitly claim that “I am not negating this ‘world’ as though I were a sophist; I am not doubting its factual being as though I were a skeptic” (Husserl 1982, 61). However, it is important not to lump all skeptics together here. Whereas Husserl seems to have in mind modern external-world skepticism, he advocates a method that is quite close to ancient skepticism, as proposed by Sextus. Unlike some modern skeptics, ancient skeptics did not deny or doubt, but simply suspended belief.

Much like Husserl, Heidegger makes it clear that the world, the other, and oneself (whom he terms “Dasein”) go together. Indeed, Dasein is such that it can be described as “being-in-the world” (Sein-in-der-Welt). The idea of being-in-the-world can be viewed as a very practical extension of the notions of intentionality and lifeworld. As Heidegger puts it: “Self and world are not two beings, like subject and object, or like I and thou, but self and world are the basic determination of the Dasein itself” (1982, 297).

Questions remain, however: What exactly is this “clearing”? And how are we to gain entry to it? Heidegger’s answer is that we must return to the beginning—that is, we must “turn towards Parmenides” (2003, 77). ” with the statement, “Being namely is” (έστι γάρ εϊναι), Heidegger claims to have been “ensnared” in this passage “for a long time,” which is certainly understandable given that it might seem to demonstrate why philosophers are often considered a bit strange (2003, 79). In Heidegger’s characteristic, even if occasionally problematic, mode of interpreting Greek philosophy, he says that the Greek phrase is better understood as “presencing namely presences” [anwest nämlich Anwesen] (2003, 79).

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The New Phenomenology: A Philosophical Introduction by J. Aaron Simmons


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