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Books on the topic 'Phenomenology; Phenomenological Tradition'

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Published: 4 June 2021
Last updated: 20 February 2023

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1

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

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2

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

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3

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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4

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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5

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

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6

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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7

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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8

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

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9

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

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10

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

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11

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

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12

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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13

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

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14

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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15

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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16

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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17

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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18

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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19

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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20

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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21

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

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22

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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23

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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24

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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25

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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26

Hill, Christopher S. Perceptual Experience. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780192867766.001.0001.

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Abstract This book offers an account of perceptual experience—its intrinsic nature, its engagement with the world, its relations to mental states of other kinds, and its role in epistemic norms. One of the book’s main claims is that perceptual experience constitutively involves representations of worldly items. A second claim is that the relevant form of representation can be explained in broadly biological terms. After defending these foundational doctrines, the book proceeds to give an account of perceptual appearances and how they are related to the objective world. Appearances turn out to be relational, viewpoint dependent properties of external objects. There is also a complementary account of how the objects that possess these properties are represented. Another major concern is the phenomenological dimension of perception. The book maintains that perceptual phenomenology can be explained reductively in terms of the representational contents of experiences, and it uses this doctrine to undercut the traditional arguments for dualism. This treatment of perceptual phenomenology is then expanded to encompass cognitive phenomenology, the phenomenology of moods and emotions, and the phenomenology of pain. The next topic is the various forms of consciousness that perceptual experience can possess. A principal aim is to show that phenomenology is metaphysically independent of these forms of consciousness, and another is to de-mystify the form known as phenomenal consciousness. The book concludes by discussing the relations of various kinds that perceptual experiences bear to higher level cognitive states, including relations of format, content, and justification or support.
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27

Leoni, Federico. Jaspers in his time. Oxford University Press, 2013. http://dx.doi.org/10.1093/med/9780199609253.003.0001.

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The chapter describes Jaspers’ debt towards XIX century philosophies - in particular Nietzsche’s Lebensphilosophie, Weber’s sociological thinking, Dilthey’s philosophy of Geisteswissenschaften, Husserl’s phenomenology. Husserl offered Jaspers an access to the ground structures of human experience, beyond abstractions and intelletual reconstructions of traditional philosophy and psychology. Dilthey provided him a neat epistemological differentiation between the methods of explication (natural sciences) and comprehension (human sciences). Weber’s sociology elaborated a precious notion of “Idealtypus”, central to Jaspers phenomenological psychopatology. Nietzsche’s meditation on the Uebermensch offered Jaspers, paradoxically enough, an insight about the nature of illness on weakness, which Jaspers philosophical anthropology assumed since the Allgemeine Psychopatologie as a constitutive dimension of human life as such.
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28

Tsoukas, Haridimos. Philosophical Organization Theory. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198794547.001.0001.

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When it comes to the field of organization and management theory, a philosophical perspective enables us to conduct organizational research imbued with the attitude of “wonder”; it helps researchers question dominant images of thought underlying mainstream thinking, and provides fresh distinctions that enable the development of new theory. In bringing together a collection of key essays by Haridimos Tsoukas, this volume explores fundamental concepts, such as organizational routines, that have gained currency in the field, as well as revisiting traditional concepts such as change, strategy, and organization. It discusses organizational knowledge, judgment, and reflection-in-action, and, at the meta-theoretical level, suggests complex forms of theorizing that seek to reflect the complexity of organizations. The conceptual attention throughout is on process and practice, underlain by performative phenomenology and an emphasis on agents’ lived experience. This provides us with the language to appreciate the dynamic character of organizational behaviour, the embeddedness of action, and the complexity of organizational life. The theoretical claims presented in this volume have important implications for scholarly practice, insofar as they help retrain our attention: from seeing structures and individuals, we can now appreciate processes, experiences, and practices. A phenomenological attitude makes organization theory more open, more creative, and more reflexive, and this book will be essential reading for researchers and students in the field of organization studies.
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