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Books on the topic 'Husserl; Heidegger; Merleau-Ponty'

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Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Four phenomenological philosophers: Husserl, Heidegger, Sartre, Merleau-Ponty. London: Routledge, 1993.

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2

Phénoménologie et ontologie: Merleau-Ponty lecteur de Husserl et Heidegger. Paris: L'Harmattan, 2005.

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3

Spisi iz postfenomenologije: Husserl, Heidegger, Merleau-Ponty, Derrida, Deleuze, Nancy. Sarajevo: Rabic, 2013.

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4

The humanization of transcendental philosophy: Studies on Husserl, Heidegger, and Merleau-Ponty. New Delhi: Tulika, 1997.

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5

J, Silverman Hugh, ed. The Horizons of continental philosophy: Essays on Husserl, Heidegger, and Merleau-Ponty. Dordrecht: Kluwer Academic, 1988.

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6

Paisana, Jo~ao. História da filosofia e tradiç~ao filosófica: Estudos sobre: Dilthey, Husserl, Heidegger, Sartre, Merleau-Ponty. Lisboa: Ediç~oes Colibri, 1993.

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7

EDITUS, SciELO. Ensaios sobre fenomenologia: Husserl, Heidegger e Merleau-Ponty. 2014.

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8

Christopher, Macann. Four Phenomenological Philosophers: Husserl, Heidegger, Sartre, Merleau-Ponty. Taylor & Francis Group, 2005.

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9

Macann, Christopher. Four Phenomenological Philosophers: Husserl, Heidegger, Sartre, Merleau-Ponty. Taylor & Francis Group, 2005.

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10

Macann, Christopher. Four Phenomenological Philosophers: Husserl, Heidegger, Sartre, Merleau-Ponty. Taylor & Francis Group, 2005.

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11

Lima, Antonio Balbino Marçal. Ensaios Sobre Fenomenologia: Husserl, Heidegger e Merleau-Ponty. Universidade Estadual de Santa Cruz - Ba, 2014.

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12

Macann, Christopher. Four Phenomenological Philosophers: Husserl, Heidegger, Sartre, Merleau-Ponty. Taylor & Francis Group, 2005.

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13

Macann, Christopher. Four Phenomenological Philosophers: Husserl, Heidegger, Sartre, Merleau-Ponty. Taylor & Francis Group, 2005.

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14

Macann, Christopher. Four Phenomenological Philosophers: Husserl, Heidegger, Sartre, Merleau-Ponty. Taylor & Francis Group, 2005.

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15

Jacobs, Hanne. Husserl, Heidegger, and Merleau-Ponty on the World of Experience. Edited by Dan Zahavi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.013.37.

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This chapter focuses on a number of respects in which Husserl’s, Heidegger’s, and Merleau-Ponty’s accounts of the world differ, despite other significant commonalities. Specifically, it discusses how both Heidegger’s and Merleau-Ponty’s accounts of our experience of the world challenge Husserl’s assertion of the possibility of a worldless consciousness; how Heidegger’s discussion of the world entails a rejection of Husserl’s claim that the world is at bottom nature; and how Merleau-Ponty puts pressure on Husserl’s account of the necessary structure of the world. In concluding, and as a propaedeutic to adjudicating these disputes, this chapter aims to show why Husserl makes these contested claims. Specifically, it suggests that it is Husserl’s phenomenological conception of reason and his commitment to (this conception of) reason that motivate him to make the claims about our experience and world with which the later phenomenologists take issue.

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16

Leland. Husserl Heidegger Sartre Merleau Ponty Phenomenology and the Problem of. Hackett Pub Co Inc, 1987.

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17

Silverman, H. J. Horizons of Continental Philosophy: Essays on Husserl, Heidegger, and Merleau-Ponty. Springer London, Limited, 2013.

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18

Silverman, H. J. Horizons of Continental Philosophy: Essays on Husserl, Heidegger, and Merleau-Ponty. Springer Netherlands, 2010.

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19

Silverman, H. J. The Horizons of Continental Philosophy: Essays on Husserl, Heidegger, and Merleau-Ponty. Springer, 2013.

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20

Silverman, H. J. The Horizons of Continental Philosophy: Essays on Husserl, Heidegger, and Merleau-Ponty (Martinus Nijhoff Philosophy Library). Springer, 1988.

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21

Moran, Dermot. Intentionality. Edited by Dan Zahavi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.013.36.

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This chapter traces the history of intentionality in the phenomenological tradition, from Brentano and Husserl through Heidegger and Merleau-Ponty to Iris Marion Young, emphasizing the continuity and deepening of the concept through the tradition. Brentano’s conceptions of the intentional relation and the intentional inexistence of the object were taken up and transformed in Husserl’s expansive conception of intentionality as the sense-apprehension and sense-making that runs through the whole of experiential and cognitive life. Intentionality, moreover, encompasses not just consciousness’s explicit relation to objects, but also the vaguer awareness of horizons and habitualities (“horizon-intentionality”). Heidegger radicalizes Husserlian intentionality by reframing it in terms of the transcendence of existence. Merleau-Ponty further expands Husserl’s conceptions of embodied and practical intentionality as ambiguous transcendence. Iris Marion Young adds an interesting new dimension through her concept of the socially constituted, inhibited intentionality of women’s bodies.

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22

Johnson, Galen A., Mauro Carbone, and Emmanuel de Saint Aubert. Merleau-Ponty's Poetic of the World. Fordham University Press, 2020. http://dx.doi.org/10.5422/fordham/9780823288137.001.0001.

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Merleau-Ponty’s Poetics of the World offers detailed studies of the philosopher’s engagements with Proust, Claudel, Claude Simon, André Breton, Mallarmé, Francis Ponge, and more. From Proust, Merleau-Ponty developed his conception of “sensible ideas,” from Claudel, his conjoining of birth and knowledge as “co-naissance,” from Valéry came “implex” or the “animal of words” and the “chiasma of two destinies.” Thus also arise the questions of expression, metaphor, and truth and the meaning of a Merleau-Pontyan poetics. The poetic of Merleau-Ponty is, inseparably, a poetic of the flesh, a poetic of mystery, and a poetic of the visible in its relation to the invisible. This poetics is worked out across each co-author’s chapters in dialogue with Husserl, Walter Benjamin, Heidegger, and Sartre. A new optic proposes the conception of literature as a visual “apparatus” in relation to cinema and screens. Recent transcriptions of Merleau-Ponty’s first two 1953 courses at the Collège de France The Sensible World and the World of Expression and Research on the Literary Usage of Language, as well as the course of 1953–54, The Problem of Speech, lend timeliness, urgency and energy to this project. Our goal is to specify more precisely the delicate nature and properly philosophical function of literary works in Merleau-Ponty’s thought as the literary writer becomes a partner of the phenomenologist. Ultimately, theoretical figures that appear at the threshold between philosophy and literature enable the possibility of a new ontology. What is at stake is the very meaning of philosophy itself and its mode of expression.

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23

Brinkmann, Svend. German Philosophies of Qualitative Research. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190247249.003.0004.

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This chapter presents the phenomenological and hermeneutic philosophies that have been immensely relevant for qualitative research. Phenomenology began with Husserl and was continued by Heidegger and Merleau-Ponty, and it was developed into tools for qualitative inquiry by scholars such as Giorgi. Hermeneutics dates back to Scheiermacher and Dilthey, and it was in a sense merged with phenomenology by Heidegger and brought up to date by Gadamer in particular. Many qualitative methodologies employ strategies from phenomenology and hermeneutics, which can be condensed to the essential idea of making the obvious obvious. The difference between phenomenology and hermeneutics in their purer forms concerns the extent to which they view interpretation (rather than description) as a necessary component in making that which is implicit in an “obvious” way explicit.

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24

At the Existentialist Café: Freedom, being, and apricot cocktails with Jean-Paul Sartre, Simone de Beauvoir, Albert Camus, Martin Heidegger, Karl Jaspers, Edmund Husserl, Maurice Merleau-Ponty and others. New York: Other Press, 2016.

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25

Dreyfus, Hubert L. Background Practices. Edited by Mark A. Wrathall. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198796220.001.0001.

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Hubert Dreyfus is one of the foremost advocates of European philosophy in the anglophone world. His clear, jargon-free interpretations of the leading thinkers of the European tradition of philosophy have done a great deal to erase the analytic–Continental divide. But Dreyfus is not just an influential interpreter of Continental philosophers; he is a creative, iconoclastic thinker in his own right. Drawing on the work of Heidegger, Husserl, Merleau-Ponty, Foucault, and Kierkegaard, Dreyfus makes significant contributions to contemporary conversations about mind, authenticity, technology, nihilism, modernity and postmodernity, art, scientific realism, and religion. This volume collects thirteen of Dreyfus’s most influential essays, each of which interprets, develops, and extends the insights of his predecessors working in phenomenological and existential philosophy. The essays exemplify a distinctive feature of his approach to philosophy, namely the way his work inextricably intertwines the interpretation of texts with his own analysis and description of the phenomena at issue. In fact, these two tasks—textual exegesis and phenomenological description—are for Dreyfus necessarily dependent on each other. In approaching philosophy in this way, Dreyfus is an heir to Heidegger’s own historically oriented style of phenomenology.

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26

En el café de los existencialistas : sexo, café y cigarrillos o cuando filosofar era provocador : con Jean-Paul Sartre, Simone de Beauvoir, Albert Camus, Martin Heidegger, Edmund Husserl, Karl Jaspers, Maurice Merleau-Ponty y otros . Ariel, 2016.

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27

Hengehold, Laura. Simone de Beauvoir's Philosophy of Individuation. Edinburgh University Press, 2017. http://dx.doi.org/10.3366/edinburgh/9781474418874.001.0001.

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Most studies of Simone de Beauvoir situate her with respect to Hegel and the tradition of 20th-century phenomenology begun by Husserl, Heidegger, and Merleau-Ponty. This book analyzes The Second Sex in light of the concepts of becoming, problematization, and the Other found in Gilles Deleuze. Reading Beauvoir through a Deleuzian lens allows more emphasis to be placed on Beauvoir's early interest in Bergson and Leibniz, and on the individuation of consciousness, a puzzle of continuing interest to both phenomenologists and Deleuzians. By engaging with the philosophical issues in her novels and student diaries, this book rethinks Beauvoir’s focus on recognition in The Second Sex in terms of women’s struggle to individuate themselves despite sexist forms of representation. It shows how specific forms of women’s “lived experience” can be understood as the result of habits conforming to and resisting this sexist “sense.” Later feminists put forward important criticisms regarding Beauvoir’s claims not to be a philosopher, as well as the value of sexual difference and the supposedly Eurocentric universalism of her thought. Deleuzians, on the other hand, might well object to her ideas about recognition. This book attempts to address those criticisms, while challenging the historicist assumptions behind many efforts to establish Beauvoir’s significance as a philosopher and feminist thinker. As a result, readers can establish a productive relationship between Beauvoir’s “problems” and those of women around the world who read her work under very different circumstances.

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28

Cavalletti, Andrea, and Daniel Heller-Roazen. Vertigo. Translated by Max Matukhin. Fordham University Press, 2022. http://dx.doi.org/10.5422/fordham/9780823298037.001.0001.

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Everyone knows what acrophobia is, and many suffer from it. Before Freud, the so-called “sciences of the mind” reserved a place of honor for vertigo in the domain of mental pathologies, attributing to it that destabilizing and intoxicating element—both attractive and repulsive—without which consciousness itself was inconceivable. Some went so far as to induce it in patients via the use of threatening rotational therapies. In a less cruel, albeit no less radical way, vertigo also staked its claim in the domain of philosophy over the course of the last two centuries. If Montaigne and Pascal could still consider it a perturbation of reason and a trick of the imagination that had to be subdued, subsequent thinkers stopped considering it an imaginative instability to be overcome in order to recognize it as part of reason’s workings: identity manifests itself as tottering, kinetic and, indeed, vertiginous. The critique of the paradigm of consciousness and of its presumed stability proceeds, with varying approaches and outcomes, via the thought of Husserl and Heidegger, as well as Sartre, Merleau-Ponty, Levinas, Jankélévitch, and Robert Klein. This book sets their theoretical articulations side by side with Hitchcock’s famous thriller Vertigo, a drama of identity and its abysses, whose contemplative rhythm was admired by Truffaut. The brilliant, never before attempted combination of a dolly and a zoom, which re-creates the effect of falling, describes that double movement of “pushing away and bringing closer” that is the habitual condition of the subject and of intersubjectivity.

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29

Zahavi, Dan. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199684830.003.0001.

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How should one assess Husserl’s legacy? One possibility is to study the influence he has exerted on the development of twentieth-century philosophy. That the influence has been immense can hardly be disputed. This is not to say, of course, that everybody agreed with him; but the fact that subsequent phenomenologists, including Heidegger, Ingarden, Schutz, Fink, Sartre, Merleau-Ponty, Levinas, Gadamer, Ricœur, Derrida, Henry, and Marion, as well as leading theorists from a whole range of other traditions, including hermeneutics, critical theory, deconstruction, and post-structuralism, felt a need to react and respond to Husserl’s project and program testifies to his importance. We can, however, contrast this more backward-looking approach with a more forward-looking appraisal of Husserl’s legacy, one that basically asks the following question: ‘What are the future prospects of Husserlian phenomenology?’ Or to put it differently, ‘Does Husserlian phenomenology remain relevant for philosophy in the twenty-first century?’ These are, of course, huge questions, and there are again different ways one might go about trying to answer them....

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