Eco Phenomenology

Explores how continental philosophy can inform environmental ethics.

This volume presents discussions on a wide range of topics focused on eco-phenomenology and the interdisciplinary investigation of contemporary environmental thought. Starting out with a Tymieniecka Memorial chapter, the book continues with papers on the foundations, theories, readings and philosophical sources of eco-phenomenology. In addition, it examines issues of phenomenological anthropology, ecological perspectives of the human relationship to nature, and phenomenology of the living body and the virtual body. Furthermore, the volume engages in a dialogue with contemporary behavioral sciences on topics such as eco-alienation, sustainability, and the human relationship to the earth in the context of the cosmos.

This volume presents eco-phenomenology’s role in pandemics and post-pandemics and takes up the task of eco-phenomenology as a unified project by not focusing on naturalizing phenomenology but rather exploring the full range of possibilities - such as creative acts and self-individualization – in dealing with ecological threats. Eco-phenomenological developments are based on the main concepts of “phenomenology of life”, as created by Anna-Teresa Tymieniecka. This volume also uniquely explores the Covid-19 pandemic as a phenomenologically interpreted and ecological phenomenon. It appeals to students and researchers working in the fields of phenomenology and environmental philosophy.

This collection offers a critical assessment of transcendentalism, the understanding of consciousness, absolutized as a system of a priori laws of the mind, that was advanced by Kant and Husserl. As these studies show, transcendentalism critically informed 20th Century phenomenological investigation into such issues as temporality, historicity, imagination, objectivity and subjectivity, freedom, ethical judgment, work, praxis. Advances in science have now provoked a questioning of the absolute prerogatives of consciousness. Transcendentalism is challenged by empirical reductionism. And recognition of the role the celestial sphere plays in life on planet earth suggests that a radical shift of philosophy's center of gravity be made away from absolute consciousness and toward the transcendental forces at play in the architectonics of the cosmos.

The classic conception of human transcendental consciousness assumes its self-supporting existential status within the horizon of life-world, nature and earth. Yet this assumed absoluteness does not entail the nature of its powers, neither their constitutive force. This latter call for an existential source reaching beyond the generative life-world network. Transcendental consciousness, having lost its absolute status (its point of reference) it is the role of the logos to lay down the harmonious positioning in the cosmic sphere of the all, establishing an original foundation of phenomenology in the primogenital ontopoiesis of life. ​

A Companion to Phenomenology and Existentialism is a complete guide to two of the dominant movements of philosophy in the twentieth century. Written by a team of leading scholars, including Dagfinn Føllesdal, J. N. Mohanty, Robert Solomon, Jean-Luc Marion Highlights the area of overlap between the two movements Features longer essays discussing each of the main schools of thought, shorter essays introducing prominent themes, and problem-oriented chapters Organised topically, around concepts such as temporality, intentionality, death and nihilism Features essays on unusual subjects, such as medicine, the emotions, artificial intelligence, and environmental philosophy

Volume XXI Special Issue, 2023 Part 1: Phenomenological Perspectives on Aesthetics and Art Part 2: Heidegger and Contemporary French Philosophy Aim and Scope: The New Yearbook for Phenomenology and Phenomenological Philosophy provides an annual international forum for phenomenological research in the spirit of Husserl’s groundbreaking work and the extension of this work by such figures as Reinach, Scheler, Stein, Heidegger, Sartre, Levinas, Merleau-Ponty and Gadamer. Contributors: Liliana Albertazzi, Dimitris Apostolopoulos, Gabriele Baratelli, Anna Irene Baka, Irene Breuer, John Brough, Peer Bundgaard, Justin Clemens, Richard Colledge, Bryan Cooke, Françoise Dastur, Ivo De Gennaro, Natalie Depraz, Helena De Preester, Daniele De Santis, Madalina Diaconu, Arto Haapala, Robyn Horner, Erik Kuravsky, Donald Landes, Elisa Magri, Michelle Maiese, Regina-Nino Mion, Brian O’Connor, Costas Pagondiotis, Knox Peden, Constantinos Picolas, Hans Reiner Sepp, Jack Reynolds, Jon Roffe, Claude Romano, Maxine Sheets-Johnstone, Michela Summa, Panos Theodorou, Fotini Vassiliou, and Sanem Yazicioglu. Submissions: Manuscripts, prepared for blind review, should be submitted to the Editors ([email protected] and [email protected]) electronically via e-mail attachments.

Arguing for a renewed view of objects and nature, Ethical Responses to Nature’s Call considers how it is possible to understand our ethical duties - in the form of ethical intuitionalism - to nature and the planet by listening to and releasing ourselves over to the call or address of nature. Blending several strands of philosophical thought, such as Graham Harman’s Object-Oriented Ontology, W. D. Ross’s prima fathics, Alphonso Lingis’s phenomenological ethics traceable to The Imperative, and Michael Bonnett’s ecophilosophy, this book offers a unique rejoinder to the problems and issues that continue to haunt humans’ relationship to nature. The origins of such problems and issues largely remain obscured from view due to the oppressive influence of the "Cultural Framework" which gives form and structure to the ways we understand, discourse on, and comport ourselves in relation to the natural world. Through understanding this "Cultural Framework" we also come to know the responses we continue to offer in answer to nature’s call and address, and are then in a position to analyze and assess those responses in terms of their potential ethical weight. Such a phenomenon is made possible through the descriptive-and-interpretive method of eco-phenomenology. This renewed vision of the human-and-nature provides direction for our interaction with and behavior toward nature in such a way that the ethical insight offers a diagnosis and provides a potentially compelling prescriptive for environmental ills.