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Published: 4 June 2021
Last updated: 21 February 2023

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1

Fichte and the phenomenological tradition. Berlin: De Gruyter, 2010.

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2

Waibel, Violetta L., Daniel Breazeale, and Tom Rockmore, eds. Fichte and the Phenomenological Tradition. Berlin, New York: DE GRUYTER, 2010. http://dx.doi.org/10.1515/9783110245288.

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3

Waibel, Violetta L. Fichte and the phenomenological tradition. Berlin: De Gruyter, 2010.

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4

Robert, Sokolowski, ed. Edmund Husserl and the phenomenological tradition: Essays in phenomenology. Washington, D.C: Catholic University of America Press, 1988.

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5

Annual symposium of the Simon Silverman Phenomenology Center (9th 1991 Pittsburgh, PA). Ethics and responsibility in the phenomenological tradition: The ninth annual symposium of the Simon Silverman Phenomenology Center. Pittsburgh: Duquesne University, Simon Silverman Phenomenology Center, 1992.

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6

Fuss, Michael. Buddhavacana and Dei verbum: A phenomenological and theological comparison of scriptural inspiration in the Saddharmapuṇḍarīka sūtra and in the Christian tradition. Leiden: E.J. Brill, 1991.

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7

Miyata, Taisen. A study of the ritual mudrās in the Shingon tradition: A phenomenological study on the eighteen ways of esoteric recitation (Jūhachidō nenju kubi shidai, Chūin-ryū) in the Koyasan tradition. [Sacramento, Calif.?: s.n.], 1998.

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8

Self, no self?: Perspectives from analytical, phenomenological, and Indian traditions. Oxford: Oxford University Press, 2011.

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9

Spindel Conference (20th 2001 University of Memphis). Origins: The common sources of the analytic and phenomenological traditions. Edited by Horgan Terence, Tienson John, Potrč Matjaž, and University of Memphis. Dept. of Philosophy. Memphis, Tenn: University of Memphis, Dept. of Philosophy, 2002.

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Spindel Conference (20th 2001 University of Memphis). Origins: The common sources of the analytic and phenomenological traditions. Edited by Horgan Terence, Tienson John, Potrč Matjaž, and University of Memphis. Dept. of Philosophy. Memphis, Tenn: University of Memphis, Dept. of Philosophy, 2002.

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11

Memphis), Spindel Conference (20th 2001 University of. Spindel Conference 2001: Origins: the common sources of the analytic and phenomenological traditions. Memphis, Tenn: University of Memphis, 2002.

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12

Waibel, Violetta L., Tom Rockmore, and J. Daniel Breazeale. Fichte and the Phenomenological Tradition. de Gruyter GmbH, Walter, 2010.

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13

Waibel, Violetta L. Maria, Tom Rockmore, and J. Daniel Breazeale. Fichte and the Phenomenological Tradition. de Gruyter GmbH, Walter, 2016.

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14

Sokolowski, Robert. Edmund Husserl and the Phenomenological Tradition. Catholic University of America Press, 2018.

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15

Phenomenological Reflections on Mindfulness in the Buddhist Tradition. Routledge, 2023.

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16

Copelj, Erol. Phenomenological Reflections on Mindfulness in the Buddhist Tradition. Taylor & Francis Group, 2022.

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17

Čopelj, Erol. Phenomenological Reflections on Mindfulness in the Buddhist Tradition. Taylor & Francis Group, 2022.

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18

Čopelj, Erol. Phenomenological Reflections on Mindfulness in the Buddhist Tradition. Taylor & Francis Group, 2022.

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19

Čopelj, Erol. Phenomenological Reflections on Mindfulness in the Buddhist Tradition. Taylor & Francis Group, 2022.

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20

Sokolowski, Robert. Edmund Husserl and the Phenomenological Tradition: Essays in Phenomenology. Catholic University of America Press, 2018.

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21

Sebbah, François-David, and Stephen Barker. Testing the Limit: Derrida, Henry, Levinas, and the Phenomenological Tradition. Stanford University Press, 2012.

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22

Sokolowski, Robert. Edmund Husserl and the Phenomenological Tradition: Essays in Phenomenology (Studies in Philosophy and the History of Philosophy). Catholic University of America Press, 1989.

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23

Rebes, Marcin, ed. “I” and “Other”: In Light of Phenomenological-Hermeneutics Reflection. Ksiegarnia Akademicka Publishing, 2022. http://dx.doi.org/10.12797/9788381385183.

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The book addresses one of the fundamental questions posed in both the social sciences and the humanities, namely the question of identity and the role played by the “Other” in its construction. The issues analysed in the book are also very topical. Nowadays, when as a result of a number of processes it is more and more difficult to answer the question of identity, both in the individual and collective aspect, such questions become especially actual, and answers to them are provided by particular authors in their erudite articles, referring to canonical texts for Western culture. What makes this publication particularly relevant is the fact that the discussion concerns the figure of the “Other” and its role in identity formation. Admittedly, such analyses have a long academic tradition, the issue seems particularly topical today. The contemporary world is characterised by high mobility, as a consequence of which contacts with the “Other” are now more common and everyday than ever before. Paweł Kubicki
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24

Zahavi, Dan. Introduction. Edited by Dan Zahavi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.013.40.

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Phenomenology has not only highlighted the importance of historicity, it also has its own complex history. Phenomenology was not only formed and developed in reaction to and under inspiration from various preceding and competing philosophical traditions, the principal figures of the tradition also kept developing and refining their own views over the years. The aim of the present handbook is to analyze historical influences, connections, and developments, thereby contributing to our comprehension and assessment of both the unity and diversity of the phenomenological tradition. How did it start? How did it develop? Where is it heading? Does it have a future?
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25

Gschwandtner, Christina M. Welcoming Finitude. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823286430.001.0001.

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The book provides a phenomenological investigation of Orthodox Christian liturgical practice for three audiences: liturgical theologians, phenomenologists of religion, and Orthodox Christians. It draws on (primarily French) phenomenology as the methodology for an exploration of the various facets of liturgical experience in the eastern Christian tradition: the ways in which it negotiates time and space, the ways in which it shapes body, senses, and affect, and the ways in which it forms communal and personal identity.
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26

Stanghellini, Giovanni. Personal life-history. Oxford University Press, 2016. http://dx.doi.org/10.1093/med/9780198792062.003.0041.

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This chapter describes the process of progressive decentring of two partners taking part in a dialogue. Phenomenological unfolding is the taking of a third-person perspective on one’s own experiences. The hermeneutic moment consists in position-taking and perspective-taking with respect to one’s own experiences and their meanings. It requires the capacity to distance oneself from one’s own habits in interpreting and understanding the ‘facts’ of one’s own life, and to make of these very habits the object for reflection and for understanding. The psychodynamic moment consists in positing both phenomenological unfolding and hermeneutic analysis in a larger historical context, according great importance to the role of life events, of tradition and prejudice in the development of any form of habitus in interpreting one’s experiences, and of limit-situations in jeopardizing one’s defensive ‘housings’ and showing their vulnerability. This means acknowledging and accepting contingency as the necessity of one’s own story.
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27

Self, No Self?: Perspectives from Analytical, Phenomenological, and Indian Traditions. Oxford University Press, 2013.

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28

Zahavi, Dan, Evan Thompson, and Mark Siderits. Self, No Self?: Perspectives from Analytical, Phenomenological, and Indian Traditions. Oxford University Press, 2010.

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29

Inkpin, Andrew. Disclosing the World. The MIT Press, 2018. http://dx.doi.org/10.7551/mitpress/9780262033916.001.0001.

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This book examines the disclosive function of language—what language does in revealing or disclosing the world. It takes a phenomenological approach to this question, defined by the need to accord with the various experiences speakers can have of language. Based on this commitment, it develops a phenomenological conception of language with important implications for both the philosophy of language and recent work in the embodied-embedded-enactive-extended (4e) tradition of cognitive science. The book draws extensively on the work of Martin Heidegger, Maurice Merleau-Ponty, and Ludwig Wittgenstein, showing how their respective conceptions of language can be combined to complement each other within a unified view. From the early Heidegger, it extracts a basic framework for a phenomenology of language, comprising both a general overall picture of the role of language and a more specific model of the disclosive function of words. Merleau-Ponty’s views are used to explicate the generic “pointing out”—or presentational—function of linguistic signs in more detail, while the late Wittgenstein is interpreted as providing versatile means to describe their many pragmatic uses. Having developed this unified phenomenological view, the book then explores its broader significance, arguing that it goes beyond the conventional realism/idealism opposition, that it challenges standard assumptions in mainstream post-Fregean philosophy of language, and that it makes a significant contribution not only to the philosophical understanding of language but also to 4e cognitive science.
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30

Zahavi, Dan, ed. The Oxford Handbook of the History of Phenomenology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.001.0001.

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The Oxford Handbook of the History of Phenomenology contains thirty-seven new essays by leading scholars in the field. The essays all highlight historical influences, connections, and developments and provide an in-depth coverage of the development of phenomenology; one that allows for a better comprehension and assessment of the continuity as well as diversity of the phenomenological tradition. The handbook is divided into three distinct parts. The first part contains chapters that address the way phenomenology has been influenced by earlier periods or figures in the history of philosophy. The second part contains chapters targeting prominent phenomenologists: How was their work affected by earlier figures, how did their own views change over time, and what kind of influence did they exert on subsequent thinkers? The contributions in the third part trace various core topics such as subjectivity, intersubjectivity, embodiment, spatiality, and imagination in the work of different phenomenologists, in order to explore how the notions were transformed, enriched, and expanded up through the century. The handbook will be a source of insight for philosophers, students of philosophy, and for people working in other disciplines of the humanities, social sciences, and sciences, who are interested in the phenomenological tradition. It is an authoritative guide to how phenomenology started, how it developed, and where it is heading.
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31

Toadvine, Ted. Phenomenology and Environmental Ethics. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.16.

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The historically rich and diverse tradition of phenomenology has contributed broadly to the emergence of environmental thought across the humanities and social sciences and is increasingly influential on environmental ethics and philosophy. Emphasizing the primacy of experience and inquiry into the epistemological and ontological assumptions that inform the historical and contemporary relationship with nature, phenomenology takes a critical distance from metaphysical naturalism and the instrumental framing of environmental problems in resourcist, technological, economic, and managerial terms. The tradition’s distinctive contributions to environmental ethics include its focus on the epistemic and ontological revindication of experience, its critique of metaphysical and modernist assumptions, and its aim to articulate a post-metaphysical conception of the self-world relation and an alternative ethos appropriate to our experience of nature. Key concepts that inform current phenomenological research in environmental ethics include the lifeworld, the earth and elements, the chiasm, and poetic dwelling.
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32

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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33

Szuba, Monika. Contemporary Scottish Poetry and the Natural World. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474450607.001.0001.

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Contemporary Scottish Writers and the Natural World examines the work of four Scottish poets – John Burnside, Kathleen Jamie, Robin Robertson and Kenneth White – in the light of philosophical considerations of the subject’s relation to the natural world and environmental thought. Drawing in particular on the phenomenological work of Maurice Merleau-Ponty on embodiment and Martin Heidegger on dwelling, the study explores the organic intimate interrelation between the self and the world, including human and non-human relations. The poets’ work is discussed in the context of the main premises of the phenomenological tradition that address the self’s relation with the world, focusing in particular on the sense of place, the vegetal and animal worlds, and foregrounding the dialogue between poetics, the subject and the landscape. The study considers a chiasmic human-non-human animal intertwining as particularly important in the poetry because of its lived experience of the world. Proposing a theoretically-informed discussion, which includes various modes of ecocritical apprehension, it analyses the subject’s perception of intimacy with the materiality of the natural world and the role of language in the registration of perceptual experience as explored in contemporary Scottish poetry.
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34

Végsö, Roland. Worldlessness After Heidegger. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474457613.001.0001.

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The book opens up a new debate in favour of abandoning the very idea of the world in both philosophy and politics. Beginning with a reconsideration of the Heideggerian critique of worldlessness, it traces the overlooked history of this concept in the works of Hannah Arendt, Sigmund Freud, Jacques Lacan, Jacques Derrida and Alain Badiou. This critical genealogy shows that the post-Heideggerian critique of the phenomenological tradition remained limited by its enduring investment in the category of the ‘world’. As a way out of this historical predicament, the book encourages us to create affirmative definitions of worldlessness.
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35

Heim, Maria. Buddhaghosa on the Phenomenology of Love and Compassion. Edited by Jonardon Ganeri. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199314621.013.14.

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This article argues that Buddhaghosa (fifth century ce), the chief commentator and systematizer of the Pali intellectual tradition, brings a distinctively phenomenological orientation to the study of Buddhist categories. He did not take Buddha’s doctrines, particularly the Abhidhamma, as metaphysical or ontological statements about what exists or does not exist, but rather as analytical methods for exploring and transforming human experience. The article demonstrates how his methods work in his treatment of four meditation topics, called the “sublime abidings” (brahmavihāras): loving kindness, compassion, sympathetic joy, and equanimity. These practices collectively depict Buddhaghosa’s phenomenology and psychology of love. They entail a rigorous therapeutic regime of practical methods aimed at bringing about freedom.
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36

Smith, James K. A. Pentecostalism. Edited by William J. Abraham and Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.20.

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This chapter elucidates the epistemological assumptions tacit in the uniqueness of Pentecostal and charismatic experience. It argues that Pentecostal spirituality functions as a limit case for most paradigms in epistemology, requiring a revised account of ‘understanding’ that recognizes the unique and irreducible mode of ‘narrative knowledge’. It is suggested that this mode of religious experience is an occasion to recall biblical intuitions about knowledge often ignored by paradigms in contemporary religious epistemology. It is suggested that the method here, which begins from lived experience, making explicit what is tacit and implicit in practice, is akin to the phenomenological tradition of Heidegger and the the pragmatism of Wittgenstein and Robert Brandom.
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37

Waltham-Smith, Naomi. Beethoven’s Blush. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190662004.003.0004.

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Humanity has been determined as the animal that has language. A close reading of Beethoven’s Cavatina from the String Quartet Op. 130, examines the possibility that the human being does not immediately and necessarily possess its own voice. Guided by Nancy and Lévinas, this chapter examines what it is like to encounter one’s body as thoroughly improper, and even as an experience of shame. This leads to a novel analysis of this movement that explains both its heart-wrenchign poignancy and also the discomfit it has provoked. It also develops the concept of voice in a new direction, detaching it from the phenomenological tradition.
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38

Goff, Philip. Analytic Phenomenology. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677015.003.0010.

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This chapter outlines a consciousness-based approach to metaphysics: analytic phenomenology. Chapter 5 argued that introspection reveals the essential nature of our conscious states. Analytic phenomenology builds on this, taking our introspective grasp of the nature of consciousness as a crucial source of data for metaphysical enquiry. This methodology is explored in relation to contemporary debates on composition, and a phenomenological argument for presentism is outlined to give an example of how analytic phenomenology might be applied outside of the mind–body problem. The datum of consciousness is hugely neglected in contemporary philosophy; proper appreciation of it has the potential to revolutionize metaphysics in the analytic tradition.
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39

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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40

Ram-Prasad, Chakravarthi. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823629.003.0001.

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The Introduction outlines the various chapters. It then situates the question of ‘body’ in the modern Western philosophical tradition following Descartes, and argues that this leaves subsequent responses to come under one of three options: metaphysical dualism of body and subject; any anti-dualist reductionism; or the overcoming of the divide. Describing the Phenomenology of Merleau-Ponty as a potent example of the third strategy, the Introduction then suggests his philosophy will function as foil to the ecological phenomenology developed and presented in the book. Moreover, one approach within the Western Phenomenological tradition, of treating phenomenology as a methodology for the clarification of experience (rather than the means to the determination of an ontology of the subject) is compared to the approach in this book. Since classical India, while understanding dualism, did not confront the challenge of Descartes (for better or for worse), its treatment of body follows a different trajectory.
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41

Harvey, Ramon. Transcendent God, Rational World. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474451642.001.0001.

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This book is a constructive theological work that builds on the Māturīdī tradition of kalām, which is one of the main schools of Sunnī theology in Islam. It advances scholarship in three main respects. First, it provides a detailed treatment of the system of Abū Manṣūr al-Māturīdī (d. 333/944), a Ḥanafī theologian from Samarqand. This includes discussion of his epistemology, ontology, natural theology, and his treatment of the divine nature and several key attributes: omniscience, wisdom, creative action and speech. Second, the book analyses the development of the Māturīdī tradition after the lifetime of al-Māturīdī and into the classical period. There is a focus on unearthing underappreciated material from his immediate successors in Samarqand, as well as explaining the changes that emerge in the classical school, especially through its dialogue with Ashʿarism. Third, the book draws on the resources of the Māturīdī tradition to develop an original contemporary Islamic theology. This aspect pays special attention to the phenomenological tradition founded by Edmund Husserl, and to contemporary analytic philosophy of religion and Christian philosophical theology. The result is a unique proposal for a renewed Islamic theology that seeks a creative synthesis between the premodern Islamic tradition and elements of modern thought.
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42

Matthews, Eric. Mental Disorder. Edited by K. W. M. Fulford, Martin Davies, Richard G. T. Gipps, George Graham, John Z. Sadler, Giovanni Stanghellini, and Tim Thornton. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780199579563.013.0033.

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The aim of this chapter is to argue against the idea that there needs to be a polar opposition between "biological" and "humanistic" psychiatry. The basis for this idea lies in the philosophical tradition-the view that "mind" and "brain" must be conceived either as two separate "substances" or as one and the same. It is argued that this ontological conception of the problem should be replaced with a phenomenological description of what is actually meant by talk of human mental life. In particular, Merleau-Ponty's account of human beings as "body-subjects" enables us to explain some aspects of some mental disorders as manifestations of neurological dysfunction, others as human responses to traumatic situations, and others as both.
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43

Margulis, Elizabeth Hellmuth. Expectation, Musical Topics, and the Problem of Affective Differentiation. Edited by Danuta Mirka. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199841578.013.0025.

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Since Leonard Meyer (1956), music theorists have looked to expectation as a primary generator of musical affect. Yet, expectation and its complement—surprise—do not explain affective differentiation of the experience of listening to music. This study looks to a different tradition in music theory—that of musical topics—for a possible explanation. Listeners heard excerpts representing one of four musical topics in a normative and surprising version, where a general pause had been inserted before the cadence. Listeners continuously rated the excerpts as they progressed along one of four different affective dimensions. The hypothesis was that surprise—the general pause—would elevate perceptions of particular affective dimensions only in particular topical contexts. Musical topics, in other words, might function as a lens through which surprise is transformed into distinct phenomenological experiences.
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44

Jørgensen, Dorthe. The Philosophy of Imagination. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190468712.003.0002.

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In this chapter various understandings of imagination from antiquity to the present day are presented and interpreted. On this background a new interpretation of imagination grounded in a philosophy of experience is introduced. With a departure point in contemporary philosophy as well as ancient Greek and Jewish thought, the author presents the theories of imagination formulated by Plato, Aristotle, and Kant, along with interpretations of their thinking from the hermeneutic phenomenological tradition. Other important positions from the medieval and modern periods are also addressed, including those of Vico and Baumgarten. The chapter shows that imagination is essential to cognition, moral action, and aesthetic experience. It is also evidenced from this chapter that imagination is crucial to a kind of thinking that has been called “sensitive,” “aesthetic,” and “expanded” and that is a presupposition of thinking and acting led by both reason and understanding.
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45

Zoller, David. Skilled Perception, Authenticity, and the Case Against Automation. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190652951.003.0006.

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It is common to argue that doing things ourselves, using our skills, is more “authentic” than allowing automation to do things for us. Yet what this means or why it is desirable is rarely explained. Here I discuss the value of skill in terms of the effect that the widespread automation of skills—from driving to cooking—would have on our perceptual lives. The phenomenological tradition has long held that to have a skill is not just to have a productive capability; more than that, skill enables me to perceive elements and aspects of the world that are inaccessible to the unskilled. Automating my skills thus amounts to losing the ability to see and know certain “niches” of reality. By showing that skill, and the determinacy of perception that it brings us, is linked to some clearly recognizable human goods, I show that the potential loss of perceptual skill through automation is worthy of moral consideration.
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46

Community, Communitas, and Cosmos: Toward a Phenomenological Interpretation and Theology of Traditional Afro-Christian Worship. University Press of America, 2003.

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47

Katsui, Hisayo. Phenomenological research to explore the experiences and feelings of the service users on one traditional English charity. 1999.

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48

Pattison, George. A Metaphysics of Love. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198813521.001.0001.

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The book is the third and final part of a philosophy of Christian life. The first part applied a phenomenological approach to the literature of the devout life tradition, focussing on the feeling of being drawn to devotion to God; the second part examined what happens when this feeling is interpreted as a call or vocation. At its heart, this is the call to love that is made explicit in the Christian love-commandment but is shown to be implied every time human beings address each other in speech. A metaphysics of love explores the conditions for the possibility of such a call to love. Taking into account contemporary critiques of metaphysics, Dante’s vision of ‘the love that moves the sun and other stars’ challenges us to account for the mutual entwining of human and cosmic love and of being/God and beings/creatures in love. Conditions for the possibility of love are shown to include language, time, and social forms that mediate between immediate individual existence and society as a whole. Faced with the history of human malevolence, love also supposes the possibility of a new beginning, which Christianity sees in the Incarnation, manifest as forgiveness. Where existential phenomenology sees death as definitive of human existence, Christianity finds life’s true measure in love. Thus understood, love reveals the truth of being.
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49

Lines, Kevin P. Who Do the Ngimurok Say That They Are?: A Phenomenological Study of Turkana Traditional Religious Specialists in Turkana, Kenya. Wipf & Stock Publishers, 2018.

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50

Lines, Kevin. Who Do the Ngimurok Say That They Are?: A Phenomenological Study of Turkana Traditional Religious Specialists in Turkana, Kenya. Pickwick Publications, 2018.

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