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Eugen Fink's deep engagement with the phenomenon of play saw him transcend his two towering mentors, Edmund Husserl and Martin Heidegger, to become a crucial figure in early 20th-century phenomenology. The Phenomenology of Play draws on Fink's concept of play to build a picture of his philosophy, from its foundations to its applications. The book's three sections focus on the building blocks of Fink's phenomenology of play, how his work maps onto the broader history of philosophy, and finally how his writing can be applied to contexts from education and care to politics and religion. This rich account of Fink's contribution to theories of play demonstrates its immense value and fundamental importance to human existence. Relating Fink's work to that of his contemporaries and predecessors like Husserl, Heidegger, Schiller, Gadamer, Nietzsche and Sartre shows the range and importance of his ideas to modern European thought. The Phenomenology of Play also features newly translated material including notes from conversations between Fink and Heidegger, and Fink's own essay'Mask and Cothurnus'on ancient theatre – which shed new light on his philosophical enquiries.

A philosophical exploration of the concept of interiority, Rethinking Interiority presents readers with its unmined aspects and senses, including ideas of an inner world and life, personal identity, auto-affection, and its social and political dimensions as well as its ethical possibilities. Internationally recognized scholars and philosophers investigate figures in the history of phenomenology as well as recent developments in psychology and the neurosciences to uncover not only the depths of interiority but also how it comes to connect with and structure external reality. Western and Eastern philosophical positions are addressed, creating a fruitful dialogue in which readers are invited to participate.

This book considers diverse philosophical topics unified by the identification of false moves commonly found in modern philosophy, mainstream Anglo-American philosophy, and social theory. The authors expose the sources of fundamental problems that recur in philosophy—basic problems with what the authors call'factoring philosophy.'Factoring philosophy fails to attend to the phenomenological task of determining when what is distinguishable is separable and when not. Consequently, factoring philosophy makes phenomenological mistakes—false moves—when it treats as separable what is only distinguishable. Analytic philosophy is prone to false moves when it fails to recognize that phenomenology is the necessary complement to analysis. There is nothing wrong with analysis—we might as well give up thinking as give up analysis—and nothing is wrong with the values prized by analytic philosophy. As Hegel observed, “philosophizing requires, above all, that each thought should be grasped in its full precision and that nothing should remain vague and indeterminate.” Ultimately, this book contends that false moves prevail in philosophical analysis and social theory when they neglect their phenomenological foundations.

Des collegues, chercheurs et anciens etudiants rendent hommage a Danielle Lories a travers des textes relatifs aux trois grands axes de ses recherches : phenomenologie, esthetique et politique. Ont contribue a ce volume : Renaud Barbaras, Sylvain Camilleri, Fabio Ciaramelli, Jean-Michel Counet, Ralph Dekoninck, Olivier Depre, Nathalie Frogneux, Maud Hagelstein, Charles Lebeau-Henry, Thierry Lenain, Laura Rizzerio, Pierre Rodrigo, Rudy Steinmetz, Carole Talon-Hugon, Claude Therien, Pol Vandevelde, Brigitte Van Wymeersch. Une bibliographie exhaustive des ecrits de Danielle Lories cloture l'ensemble.

Phénoménologie de l'action présente d'une manière très originale certains des différents aspects débattus aujourd'hui dans la philosophie de l'action. Grâce au renouvellement au sein de la philosophie de l'esprit concernant la connaissance en première personne, l'analyse de la relation entre le sujet et ses actions a connu un net regain d'intérêt ces dernières années. En mobilisant à la fois la tradition anglo-américaine et la tradition européenne, l'ouvrage se focalise davantage sur la question du moi et sur celle de l'agentivité (agency). La possibilité d'un dialogue entre ces deux traditions concernant la théorie de l'action en phénoménologie constitue l'originalité du volume. Phénoménologie de l'action presents in a very innovative way some of the different aspects debated today in the philosophy of action. Thanks to the renewal within the philosophy of mind concerning first-person knowledge, the analysis of the relation between the self and its actions has undergone a revival in recent years. Drawing from both the Anglo-American and the European tradition, this book focuses mainly on the relation between self and agency. The possibility of a dialogue between these two traditions concerning the theory of action from a phenomenological standpoint constitutes the originality of this volume.

Drawing on Husserl's concepts of communalization and intersubjectivity, this book aspires to an orientation in which human beings are understood in the context of their full-blooded, concrete existence – the life-world.Michael F. Hickman offers a fresh return to the raw experience of politics through the contemporary realist idea of radical disagreement as the'circumstances of politics.'He surpasses realist limitations through the acknowledgment of the constitution of the world as an achievement of the intersubjective community, while crucially asserting that the political horizon is distinguishable from, but coterminous with, the life-world itself. Through the use of hypotheticals, an unprecedented phenomenological account of political experience is offered, in which three major themes of political subjectivity are explored: belonging and possession, authority, and foreignness and political others. Finally, a multi-phase analysis of legitimacy is conducted which, taking into account universal human rights and concretely identifiable expressions of acceptance, is nonetheless rooted in a source – the life-world – that reaches beyond any mere collectivity of ego-acts.Utilizing an expanded philosophical universe, Husserlian Phenomenology and Contemporary Political Realism offers a path forward from the ideological stalemates in which liberal theory seems hopelessly locked. It will appeal to scholars involved in the study of political theory and philosophy, international relations, intercultural studies, human rights and phenomenology.

Fanon, Phenomenology, and Psychology is the first edited collection dedicated to exploring the explicitly phenomenological foundations underlying Frantz Fanon's most important insights. Featuring contributions from many of the world's leading scholars on Fanon, this volume foregrounds a series of crucial phenomenological topics – inclusive of the domains of experience, structure, embodiment, and temporality – pertaining to the analysis and interrogation of racism and anti-Blackness. Chapters highlight and expand Fanon's ongoing importance to the discipline of psychology while opening compelling new perspectives on psychopathology, decolonial praxis, racialized time, whiteness, Black subjectivity, the'racial ontologizing of the body,'systematic structures of racism and resulting forms of trauma, Black Consciousness, and Africana phenomenology. In an era characterized by resurgent forms of anti-Blackness and racism, this book is essential reading for students, scholars, and activists who remain inspired by Fanon's legacy.

The volume gathers together over twenty contributions that emerged from a conference held in in honour of Dermot Moran on the occasion of his retirement from University College Dublin. The book explores the contribution of phenomenology to empathy, intersubjectivity, affectivity, and the constitution of the cultural and social world, from both a historical and an applied philosophical perspective. Theoretical and methodological differences in approach notwithstanding, phenomenologists have converged in the recognition that self and others are fundamentally related, and have provided fine-grained accounts of the origin, forms, and implications of such relationship. The volume critically reconstructs and further develops central aspects of this body of research within a pluralistic framework. It offers a renewed investigation of the work of classical phenomenologists like Husserl, Heidegger, Sartre, and Merleau-Ponty, as well as an original application of phenomenological concepts and theories to contemporary discussions on intentionality, culture, emotions, and morality. The book provides insights for scholars in phenomenological philosophy as well as in philosophy of mind and interpersonal and social experience.

Marxism and Phenomenology: The Dialectical Horizons of Critique, edited by Bryan Smyth and Richard Westerman, offers new perspectives on the possibility of a philosophical outlook that combines Marxism and phenomenology in the critique of capitalism. Although Marxism's focus on impersonal social structures and phenomenology's concern with lived experience can make these traditions appear conceptually incompatible, the potential critical force of a theoretical reconciliation inspired several attempts in the twentieth century to articulate a phenomenological Marxism. Updating and extending this approach, the contributors to this volume identify and develop new and previously overlooked connections between the traditions, offering new perspectives on Marx, Husserl, and Heidegger; exploring themes such as alienation, reification, and ecology; and examining the intersection of Marxism and phenomenology in figures such as Michel Henry, Walter Benjamin, and Frantz Fanon. These glimpses of a productive reconciliation of the respective strengths of phenomenology and Marxism offer promising possibilities for illuminating and resolving the increasingly intense social crises of capitalism in the twenty-first century.

This book attempts to open up a path towards a phenomenological theory of values (more technically, a phenomenological axiology). By drawing on everyday experience, and dissociating the notion of value from that of tradition, it shows how emotional sensibility can be integrated to practical reason. This project was prompted by the persuasion that the fragility of democracy, and the current public irrelevance of the ideal principles which support it, largely depend on the inability of modern philosophy to overcome the well-entrenched skepticism about the power of practical reason. The book begins with a phenomenology of cynical consciousness, continues with a survey of still influential theories of value rooted in 20th century philosophy, and finally offers an outline of a bottom-up axiology that revives the anti-skeptical legacy of phenomenology, without ignoring the standards set by contemporary metaethics.

In debates about philosophical anthropology human beings have been defined in different ways. In Modern and Postmodern Crises of Symbolic Structures, the contributors view the human being primarily as animal symbolicum. They examine how the human being creates, interprets and changes symbolic structures, as well as how he is affected and impacted by them. The focus lies on the context of modernity and postmodernity, which is characterized by a number of interrelated crises of symbolic structures. These crises have affected the realms of science, religion, art, politics and education, and thus provoked crucial changes in the human being's relations to himself, others and reality. The crises are not viewed merely as manifestations of dysfunctions, but rather as complex processes of transformation that also provide new opportunities.

Phenomenology has primarily been concerned with questions about knowledge and ontology. However, in recent years the rise of interest and research in phenomenology and embodiment, the emotions and cognitive science has seen the concept of agency move to a central place in the study of phenomenology generally.The Routledge Handbook of Phenomenology of Agency is an outstanding reference source to this topic and the first volume of its kind. It comprises twenty-seven chapters written by leading international contributors. Organised into two parts, the following key topics are covered:• major figures• the metaphysics of agency• rationality• voluntary and involuntary action• moral experience• deliberation and choice• phenomenology of agency and the cognitive sciences• phenomenology of freedom• embodied agencyEssential reading for students and researchers in phenomenology, philosophy of mind, metaphysics and philosophy of cognitive science The Routledge Handbook of Phenomenology of Agency will also be of interest to those in closely related subjects such as sociology and psychology.

This book explores Edith Stein's phenomenology of the state. It features chapters on the application of Stein's political philosophy to real issues and questions affecting nations today. The contributors also situate Stein's political theory within her larger philosophical corpus. The collection examines An Investigation Concerning the State from various angles. Scholars first consider some of the direct claims Stein makes about social and political ontology. They mine her work for its implications for and applications to contemporary debates. Then, the contributors position her work in relation to other figures in phenomenology, including Edmund Husserl and Max Scheler. Finally, Stein's views are brought to bear on other disciplines, including feminism, theology, and literature. The contributors also use her theory of the state to address various contemporary issues, including bioethics and rights, globalization, as well as social and political inequality. The view of the state that emerges has implications for how we do politics and make ethical decisions. Moreover, Stein's work has an impact on our views of sociality (as opposed to the sociality of contractarian views of the state), pedagogy, women, theories of justice and law, as well as social psychology and religion. This volume helps readers better understand this vital voice in political philosophy and appeals to students, professors, and researchers working in the field.

The emotions occupy a fundamental place in philosophy, going back to Aristotle. However, the phenomenology of the emotions has until recently remained a relatively neglected topic. The Routledge Handbook of Phenomenology of Emotion is an outstanding guide and reference source to this important and fascinating topic. Comprising forty-nine chapters by a team of international contributors, this handbook covers the following topics: historical perspectives, including Brentano, Husserl, Sartre, Levinas and Arendt; contemporary debates, including existential feelings, situated affectivity, embodiment, art, morality and feminism; self-directed and individual emotions, including happiness, grief, self-esteem and shame; social emotions, including sympathy, aggresive emotions, collective emotions and political emotions; borderline cases of emotion, including solidarity, trust, pain, forgiveness and revenge. Essential reading for students and researchers in philosophy studying phenomenology, ethics, moral psychology and philosophy of psychology, The Routledge Handbook of Phenomenology of Emotion is also suitable for those in related disciplines such as religion, sociology and anthropology.

This book offers a broad critical study of Heidegger's lifelong effort to come to terms with the problem of phenomena and the nature of phenomenology: How do we experience beings as meaningful phenomena? What does it mean to phenomenologically describe and explicate our experience of phenomena?The book is a chronological investigation of how Heidegger's struggle with the problem of phenomena unfolds during the main stages of his philosophical development: from the early Freiburg lecture courses 1919-1923, over the Marburg-period and the publication of Being and Time in 1927, up to his later thinking stretching from the 1930s to the early 1970s. A central theme of the book is the tension between, on the one hand, Heidegger's effort to elaborate Husserl's phenomenological approach by applying it to our pre-theoretical experience of existentially charged phenomena, and, on the other hand, his drive towards a radically historicist form of thinking. Heidegger's main critical engagements with Husserl are examined and assessed along the way. Besides offering a new comprehensive interpretation of Heidegger's philosophical development, the book critically examines the philosophical power and problems of Heidegger's successive attempts to account for the structure of phenomena and the possibility of phenomenology. In particular, it develops a critique of Heidegger's radical historicism, arguing that it ultimately makes Heidegger unable to account either for the truth of our understanding or for the ethical-existential significance of other persons. The book also contains a chapter which probes the philosophical commitments that motivate Heidegger's political engagement in National Socialism.

From books and heretics burnt on the pyres of the Inquisition to self-immolations at protest rallies, from the burning of fossil fuels to inflammatory speech, from the imagery of revolutionary sparks ready to ignite the spirits of the oppressed to car bombings and “scorched earth” policy, fire proves to be an indispensable element of the political. Pyropolitics in the World Ablaze builds upon the scintillating, by turns horrifying and hopeful, images and realities of flames, hearths, sparks, immolations, melting pots, incinerations, and burning in political thought and practices. Relying on classical political theory, theology, philosophy, literature and cinema, as well as an analysis of current events, Michael Marder argues that geo-politics, or the politics of the Earth, has always had an unstable, at once shadowy and blinding, underside—pyro-politics, or the politics of fire. If this obscure double of geopolitics is increasingly dictating the rules of the game today, then it is crucial to learn to speak its language, to discern its manifestations and to project where our world ablaze is heading.This new edition includes recent examples of the uses and accusations of ‘incendiary speech'both by Donald Trump and by European populist right and exploration of threats of global warming that have now reached a turning point in our collective relation to the dangers and promises of fire.

This book offers a radical new interpretation of Georg Lukács's History and Class Consciousness, showing for the first time how the philosophical framework for his analysis of society was laid in the drafts of a philosophy of art that he planned but never completed before he converted to Marxism. Reading Lukács's work through the so-called “Heidelberg Aesthetics” reveals for the first time a range of unsuspected influences on his thought, such as Edmund Husserl, Emil Lask, and Alois Riegl; it also offers a theory of subjectivity within social relations that avoids many of the problems of earlier readings of his text. At a time when Lukács's reputation is once more on the rise, this bold new reading helps revitalize his thought in ways that help it speak to contemporary concerns.

First published in 1986. The social sciences in the twentieth century have tended to fragment into different disciplines and schools of thought. Often these schools of thought are complete but closed systems of thought, permitting no exchange of ideas with other disciplines or schools. In view of this, one very interesting recent development has been the attempt by some Marxist theorists to develop a theory of phenomenological Marxism. At first sight the possibility of a liason between dialectical materialism and subjective idealism appears remote and indeed other Marxists have dismissed phenomenological Marxism as simplistic humanism, revisionist and incompatible with Marxist science. This book explores the possibilities and difficulties of synthesising two apparently disparate philosophical frameworks. It looks at the philosophical roots of the two frameworks and discusses the logic, epistemology, ontology and methodology of each. The author concludes that a synthesis between Marxism and phenomenology is not impossible on philosophical grounds.

Experience has been a pivotal philosophical topic since Greek antiquity. The phenomenological movement has also played a crucial role in the history of philosophical theories or ideas of experience. The major contributions of Husserlian and post-Husserlian phenomenology to the philosophical understanding of experience can hardly be overestimated. The ambition of this volume is to illustrate how phenomenology still remains a very fruitful approach that is essential to current philosophical and interdisciplinary debates on experience.

What is the relation between our selfhood and appearing? Our embodiment positions us in the world, situating us as an object among its visible objects. Yet, by opening and shutting our eyes, we can make the visible world appear and disappear—a fact that convinces us that the world is in us. Thus, we have to assert with Merleau-Ponty that we are in the world that is in us: the two are intertwined. Author James Mensch employs the insights of Jan Patočka's asubjective phenomenology to understand this double relationship of being-in. In this volume, he shows how this relation constitutes the reality of our selfhood, shaping our social and political interactions as well as the violence that constantly threatens to undermine them.

The environmental crisis, one of the great challenges of our time, tends to disenfranchise those who come after us. Arguing that as temporary inhabitants of the earth, we cannot be indifferent to future generations, this book draws on the resources of phenomenology and poststructuralism to help us conceive of moral relations in connection with human temporality. Demonstrating that moral and political normativity emerge with generational time, the time of birth and death, this book proposes two related models of intergenerational and environmental justice. The first entails a form of indirect reciprocity, in which we owe future people both because of their needs and interests and because we ourselves have been the beneficiaries of peoples past; the second posits a generational taking of turns that Matthias Fritsch applies to both our institutions and our natural environment, in other words, to the earth as a whole. Offering new readings of key philosophers, and emphasizing the work of Emmanuel Levinas and Jacques Derrida in particular, Taking Turns with the Earth disrupts human-centered notions of terrestrial appropriation and sharing to give us a new continental philosophical account of future-oriented justice.

Forgiveness—either needing or wanting to be forgiven, or trying to forgive another—is a near-universal experience and one of endless fascination. This volume mines the work of phenomenologists and the methods of phenomenology to extend and deepen our understanding of these complex experiences. Interest in the phenomenon of forgiveness continues to grow, as the question of forgiveness for past injustices has become a global issue. Phenomenologists have a special contribution to make to the discussion of forgiveness, both because of the capacity to describe and analyse the richness of first-person experiences of forgiving and being forgiven, and because many of the twentieth-century phenomenologists, such as Arendt, Beauvoir, Fanon, Husserl, Levinas, Ricoeur, Sartre, and Stein, experienced first-hand the trials of war, detention, violence, exile and occupation that tested their power to forgive. Phenomenology and Forgiveness addresses questions such as whether it is only ethical to forgive in response to apologies and expressions of remorse or whether forgiveness is a gift, whether some acts are unforgiveable, the role of forgiveness in political life, and whether it is possible to forgive ourselves.

This volume is a Festschrift in honor of Jacques Taminiaux and examines the primacy of the political within phenomenology. These objectives support each other, in that Taminiaux's own intellectual itinerary brought him increasingly to an affirmation of the importance of the political. Divided into four sections, the essays contained in this volume engage with different aspects of the political dimension of phenomenology: its dialogue with classic texts of political philosophy, the political facets of phenomenological praxis, phenomenology's contribution to actual political debates, and the impact of Taminiaux's work in the shaping of phenomenology's notion of politics. The phrase “the primacy of the political” echoes the “primacy of perception” as it was famously defined by Merleau-Ponty. This book emphasizes, however, the inescapability of the political rather than its “foundational” character, i.e. the fact that various itineraries of thought, explored in different fields ofphenomenological research, give rise to politically relevant reflections. It points out and elucidates political connotations that haunt phenomenological concepts, such as ‘world', ‘self', ‘nature', ‘intersubjectivity, or ‘language', and traces them to a broad range of approaches, concepts, and methods. In its explorations, the book discusses a broad range of thinkers, including, but not limited to, Aristotle and Kant, Bergson, Husserl, Heidegger, Merleau-Ponty, Gadamer, Ricoeur, and Arendt.

Body/Self/Other brings together a variety of phenomenological perspectives to examine the complexity of social encounters across a range of social, political, and ethical issues. It investigates the materiality of social encounters and the habitual attitudes that structure lived experience. In particular, the contributors examine how constructions of race, gender, sexuality, criminality, and medicalized forms of subjectivity affect perception and social interaction. Grounded in practical, everyday experiences, this book provides a theoretical framework that considers the extent to which fundamental ethical obligations arise from the fact of individuals'intercorporeality and sociality.

Gasché expounds on Aristotle, Heidegger, and Arendt in “a major interpretative achievement that underscores what is at stake in political thought” (Notre Dame Philosophical Reviews).As one of the most respected voices of Continental philosophy today, Rodolphe Gasché pulls together Aristotle's conception of rhetoric, Martin Heidegger's debate with theory, and Hannah Arendt's conception of judgment in a single work on the centrality of these themes as fundamental to human flourishing in public and political life. Gasché's readings address the distinctively human space of the public square and the actions that occur there, and his valorization of persuasion, reflection, and judgment reveals new insight into how the philosophical tradition distinguishes thinking from other faculties of the human mind.“Here Rodolphe Gasche is at his best: rigorous, scholarly, creative, forceful, laser focused on the issues at stake, learned, thoughtful, and original. He demands much of his readers, but reading his work is rewarding in ways that can be profoundly affecting.” —Dennis J. Schmidt, author of Between Word and Image“Rodolphe Gasche has long been one of the most meticulous readers of texts on the philosophical scene and here he once again offers a master class in how to do philosophy through interpretation.” —Robert Bernasconi, author of How to Read Sartre

The Habits of Racism examines some of the complex questions raised by the phenomenon and experience of racism. Helen Ngo draws on the resources of Merleau-Ponty to show how the conceptual reworking of habit as bodily orientation helps to identify the subtle but more fundamental workings of racism--to catch its insidious, gestural expressions, as well as its habitual modes of racialized perception. Racism, as Ngo argues, is equally expressed through bodily habits, which, once reformulated, raises important ethical questions regarding the responsibility for one's racist habits. Ngo also considers what the lived experience of racism and racialization teaches us about the nature of embodied and socially-situated being, arguing that racialized embodiment problematizes and extends existing accounts of embodied experience, and calls into question dominant philosophical paradigms of the “self” as coherent, fluid, and synchronous. Drawing on thinkers such as Fanon, she argues that the racialized body is “in front of itself” and “uncanny” (in the Heideggerian senses of “strange” and “not-at-home”), while exploring the phenomenological and existential implications of this disorientation and displacement. Finally, she returns to the visual register to take up the question of objectification in the racist gaze, critically examining the subject-object ontology presupposed by Sartre's account of “the gaze” (le regard). Recalling that all embodied being is always already relational and co-constituting, Ngo draws on Merleau-Ponty's concept of the intertwining to argue that a phenomenology of racialized embodiment reveals to us the ontological violence of racism—not a merely violation of one's subjectivity as commonly claimed, but also a violation of one's intersubjectivity. The original arguments in The Habits of Racism will be of particular value to students and scholars interested in critical philosophy of race, phenomenology, and social and political philosophy, and may also be of interest to those working in feminist philosophy, queer studies, and disability studies.

This book extends philosophy's engagement with the double beyond hierarchized binary oppositions. Brian Seitz explores the double as a necessary ontological condition or figure that gets represented, enacted, and performed repeatedly and in a myriad of configurations. Seitz suggests that the double in all of its forms is simultaneously philosophy's shadow, its nemesis, and the condition of its possibility. This book expands definitions and investigations of the double beyond the confines of philosophy, suggesting that the concept is at work in many other fields including politics, cultural narratives, literature, mythology, and psychology. Seitz approaches the double by means of a series of case studies and by engaging loosely in eidetic variation, a methodological maneuver borrowed from phenomenology. The book explores the ways in which wide-ranging instances of the double are connected by the dynamics of intersubjectivity.

Fue precisamente Hume quien, con su escepticismo pirrónico, se aproximó más que cualquier otro filósofo moderno a poner en tela de juicio dicho paradigma; lamentablemente, a ojos de Husserl, Hume se quedó en el umbral del descubrimiento de un nuevo dominio de la experiencia debido a que permaneció todavía preso del naturalismo empirista. De haber vivido Husserl durante la segunda mitad del siglo XX, y haber constatado la incomprensión del sentido de su obra que caracterizó a varios de los propios fenomenólogos post-heideggerianos, no habría quizás dudado en preguntarse si —de alguna manera— ellos no compartían con los modernos por lo menos un prejuicio del que precisamente querían distanciarse. En efecto, modernos y posmodernos por igual ignoran o distorsionan el sentido de aquella esquiva dimensión espiritual que Husserl caracterizó como'trascendental'