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31. Phenomenology 2010: Volume > 5 > Issue: Part 1
Michael D. Barber Introduction to Volume 5: The Breadth of Phenomenology
32. Phenomenology 2010: Volume > 5 > Issue: Part 1
Lester Embree The Justification of Norms Reflectively Analyzed
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Beginning from the equivalence of “A warrior ought to be courageous” and “A courageous warrior is good” in Husserl’s Prolegomena, the attempt is made to show how what these statements refer to are constituted in processes especially of valuing and are justified.
33. Phenomenology 2010: Volume > 5 > Issue: Part 1
Shazad Akhtar Between Oneself and Another: Merleau-Ponty’s Organic Appropriation of Husserlian Phenomenology
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Merleau-Ponty’s “existential” reading of Husserl has long been controversial in phenomenological circles. In this paper I present this reading in a new light by arguing that the style and substance of Merleau-Ponty’s own philosophizing are organically interwoven with his interpretation of Husserl. This is a case of mutual implication: one cannot fully “buy” Merleau-Ponty’s Husserl without accepting certain “Merleau-Pontyean” figures of thought, but reciprocally, one cannot understand these figures without situating them within the stream of Merleau-Ponty’s reading and appropriation of Husserl. The bulk of the paper concentrates on the latter side of the equation through a systematic reconstruction of Merleau-Ponty’s as a “Husserlian” phenomenology.
34. Phenomenology 2010: Volume > 5 > Issue: Part 1
George Heffernan From Violence to Evidence? Husserl and Sen on Human Identity and Diversity: Toward a Postcolonial Phenomenology of Humanity
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In The Crisis of the European Sciences and Transcendental Phenomenology (1936) Edmund Husserl describes how the crisis of the European sciences represents a crisis of European humanity, which in turn involves a crisis of human identity. In Violence and Identity: The Illusion of Destiny (2006) Amartya Sen explains how some human beings get others to see themselves in terms of a singular unique identity instead of in terms of their disparate but shared identities. This paper investigates Husserl’s and Sen’s approaches to human identity and diversity and explores their respective applications to and implications for humanity, rationality, and solidarity.
35. Phenomenology 2010: Volume > 5 > Issue: Part 1
Matthew C. Eshleman The Misplaced Chapter on Bad Faith or Reading Being and Nothingness in Reverse
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This essay argues that Sartre’s notion of bad faith cannot be adequately understood, unless one takes the latter half of Being and Nothingness into serious consideration. Sartre employs a Cartesian methodology; consequently, his analysis proceeds from abstract simples to complex, concrete wholes. As his analysis becomes progressively concrete, Sartre revises two abstract claims made early in the text. Only after one appreciates that Sartre, strictly speaking, abandons a non-egological view of consciousness and an absolute view of freedom can one make sense out of several especially vexing features of bad faith.
36. Phenomenology 2010: Volume > 4
Inga Römer Vorlaufende Entschlossenheit oder Schuld gegenüber der Vergangenheit? Überlegungen zu Heidegger und Ricoeur
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The essay confronts Heidegger’s notion of running ahead toward death in resoluteness with Ricoeur’s notion of indebtedness toward the past. A first section gives an interpretation of Heidegger’s concepts of an existential being guilty or responsible, the call of conscience and the running ahead toward death. The second section discusses Ricoeur’s critique of the Heideggerian conception of running ahead toward death and sketches Ricoeur’s own notion of death. A third section shows how Ricoeur modifies the Heideggerian notions of guilt and conscience. The essay closes with the integrative thesis that Heidegger’s understanding of death highlights the irreplacability of the individual and might, in spite of Ricoeur’s critique, very well find a place in Ricoeur’s temporal ethics.
37. Phenomenology 2010: Volume > 4
Gerard Visser Das Ereignis der papiers collés im Werk Braques
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In the history of modern art impressionism and cubism are usually opposed to each other. The work of the impressionist is held to be based on sensation, that of the cubist on form. Essentially, however, in both the same revolution takes place. The motif of the enveloppe in the work of Monet in his later life and that of an espace tactile in the cubist experiments of the young Braque provide evidence of the search for a more authentic and original image space than the perspectival. In this respect the discovery of the papiers collés in 1912 can be conceived as the turning point in a mystical night, where the traditional outlook dies, to give way to a new image space, the direction whereof is entrusted to an emptiness that has been released from the confines of perspectival space.
38. Phenomenology 2010: Volume > 4
Tanja Staehler Heidegger, Derrida, the Question and the Call
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Derrida alerts us to the significance of the question and the call in Heidegger’s philosophy; he claims that, for Heidegger, these two phenomena are always connected. The question emerges for Heidegger as the question of Being whereas the call is originally the call of conscience. Derrida claims that Heidegger imports unquestioned presuppositions into his investigations. A phenomenological perspective on the question and the call asks how, or in what way the question and the call are issued; it also asks from whom and to whom they are delivered. An investigation of the encounter shows that Heidegger’s text provides responses to at least some of Derrida’s criticism. In the end, the question and the call emerge as two ‘figures of the unconditional’ and thus serve to shed a new light on the unconditional in Derrida’s sense, including its ethical dimension.
39. Phenomenology 2010: Volume > 4
Susanna Lindberg Schelling’s Organism and Merleau-Ponty’s Flesh
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Merleau-Ponty’s 1956/1957 lectures on Nature show that his late philosophy of the flesh in Le visible et l’invisible was preceded by a study of Schelling’s philosophy of nature. But what is Schelling’s Naturphilosophie like, and what does Merleau-Ponty actually inherit from it? This article gives an overview of the different stages of Schelling’s philosophy of nature, that starts as a transcendental philosophy of natural sciences, develops through a metaphysics of nature’s productivity and takes finally the form of a peculiar ontology of “gravity” and “light.” Then it shows how Merleau-Ponty’s idea of “flesh” repeats Schelling’s idea of nature as “organism,” except for one thing: relying on “perceptive faith” instead of “reason,” it refuses the general overview on the organic totality of nature and rests embedded in the tissue of flesh. Finally, pointing at a critical confrontation with Schelling that is lacking in Merleau-Ponty, the article weighs the pertinence of Schelling’s ideas for us, today.
40. Phenomenology 2010: Volume > 4
Iris Laner So wird anders gewesen sein: Zur Zeitlichkeit des photographischen Bildes
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In this paper, I will investigate the temporal structure of photographic images. According to a common understanding, photographic images open up a direct access to what has been recorded in the past. In contrast to this view, I will show that photographs have to be conceived in terms of a higher temporal complexity. Referring to Derrida’s reflections upon trace, representation, and the temporal mode of the futur antérieur as well as his involvement in photography, I will understand the temporality of photographic images not as unidirectional relation of presence and past, but rather as an ongoing process of temporalization.