Existential Epistemology

This study introduces the existential phenomenology of Martin Heidegger, and shows how Heidegger's ideas bear on the central problem of epistemology - how we are able to have objective knowledge.

This study introduces the existential phenomenology of Martin Heidegger, and shows how Heidegger's ideas bear on the central problem of epistemology - how we are able to have objective knowledge.

Standing amongst the ever evolving population and wondering how our influences take on the reality we so highly construct and believe, if to denote each infinitesimal property is applicable in the notion it was created, from us, as contemplation abstractly enforces a deeper sense of solipsistic existentialism and mental-solitude. We stand here, as a sentient, architectonic of how the consciousness of thought is pre-programmed and monopolized into the point of this endeavoring struggle to break free from technological anesthetization; for the mind in repetition is mechanical. This book will concisely describe how religious canon fundamentally colonized its application as a 'divine-embodiment' characterizing many displays of the supposedly 'human-condition enterprise' as many vital aspects unfold metaphorical paradoxes in each recycled tradition and contrived paradigms while this cultural ideology enforces amalgamation unto the world of indirect totalitarianism. If humanity is autonomous in nature, and rationality develops into precocious inquisitiveness, does not uniformity inhibit individual growth by imposing as antithesis over the impetuous of self-introspecting evolution on our own terms? Do we have an identity of our own, and if so, is it 'perceived or received' as to how you and I become or just exists in a vast experiment we call 'the grouping of social-rolls' and a 'contextualization of relative thought in society's grand schematization? This Epistemology on interpretive Existentialism approaches an exciting and formidable outlook on the 'scope and reliability' of human knowledge and human advancement of the indiviual in a 16 chapter philosophical odyssey into the unknown wholeof humanistic freedom.

This book uses Viktor Frankl’s Existential Psychology (logotherapy) to explore the ways some professors use unusually personal scholarship to discover meaning in personal adversity. A psychiatrist imprisoned for three years in Nazi concentration camps, Frankl believed the search for meaning is a powerful motivator, and that its discovery can be profoundly therapeutic. Part I begins with four stories of professors finding meaning. Using the case studies as a foundation, Part II investigates issues of epistemology and ethics in unusually personal research from an existential perspective. The book offers advice for graduate students and faculty who want to live and work more meaningfully in the academy.

Have you ever stood amongst the ever evolving population and wonder how our influences of the world take on the reality we construct and perceive? Denoting each infinitesimal property is applicable in the notion it was fabricated from, or can contemplation abstractly enforce a deeper sense of existential awareness and metal inquiry to these questions? Do we stand here, as a sentient architectonic of how the consciousness of our thoughts are programmed and monopolized into our endeavoring struggle to break free from institutional anesthetization? In this book, I will discuss existential concerns about how outdated practices of religion, politics, language, culture and traditions affect the people who are unaware of the historical insignificance to modern philosophy, cognitive science, biology, genetics, semasiology, cosmology and other empirically based systems of thought that have taken us out of the superstitious past into the age of critical thinking.

Historic Protestantism and evangelicalism has always been committed to the authority of Scripture and interested in the proper interpretation of the Bible. They uphold the motto: As Scripture says, God says; and as God says, Scripture says. Many today claim this type of reasoning is faulty, since individuals can no longer know the true meaning of Scripture because there are no stable metaphysical or epistemological frameworks. Moreover, they claim that approaches, such as the one presented by Carl F. H. Henry, no longer provide adequate grounds to address the pressing hermeneutical issues. This study responds to these types of claims showing each of these proposals is based upon faulty first principles or misrepresentations. This book surveys hermeneutical innovations and Henry's epistemological hermeneutic to show that Henry's epistemology is foundational to his hermeneutic, offering present-day evangelicals an epistemologically justified approach to hermeneutics as epistemology and methodology. The book will be of importance to those with interest in evangelical hermeneutics or philosophical hermeneutics in general. It provides a clear assessment of the impact of Carl F. H. Henry's epistemology and hermeneutic, and strives to respond to criticisms raised against his Augustinian, Reformed, revelational, cognitive-propositional hermeneutic.

It is a study of the phenomenological philosophies of Husserl and Heidegger. Through a critical discussion including practically all previously published English and German literature on the subject, the aim is to present a thorough and evenhanded account of the relation between the two. The book provides a detailed presentation of their respective projects and methods, and examines several of their key phenomenological analyses, centering on the phenomenon of being-in-the-world. It offers new perspectives on Husserlian and Heideggerian phenomenology, e.g. concerning the importance of Husserl's phenomenology of the body, the relationship between the Husserlian concept of "constitution" and Heidegger's notion of "transcendence", as well as in its argument that "being" designates the central phenomenon for both phenomenologists. Though the study sacrifices nothing in terms of argumentative rigor or interpretative detail, it is written in such a way as to be accessible and rewarding to non-specialists and specialists alike.

It was as a result of having known Juhos personally over many years that I became familiar with his thought. I met him and Viktor Kraft in Vienna soon after the War and through their acquaintance I first came into contact with the tradition of the Vienna Circle. To their conversation .too lowe much as regards the clarification of my own views, even if in the end these took quite a different turn in many essentials. At this point my gratitude goes first of all to Mrs. Lia J uhos for the gen erous help she has given me and the editors of the Vienna Circle collection in selecting the contents of this volume. Next, we owe a special debt to Dr. Paul Foulkes for his splendid translation of the text. Finally, I wish to thank Dr. Veit Pittioni for his constant assistance. As Juhos' last student, he was thoro).lghly familiar with his supervisor's mode of thought and has significantly furthered the assembly and execution of this book.