Phenomenology To The Letter

Regarding philosophical importance, Edmund Husserl is arguably "the" German export of the early twentieth century. In the wake of the linguistic turn(s) of the humanities, however, his claim to return to the "Sachen selbst" became metonymic for the neglect of language in Western philosophy. This view has been particularly influential in post-structural literary theory, which has never ceased to attack the supposed "logophobie" of phenomenology. "Phenomenology to the Letter. Husserl and Literature" challenges this verdict regarding the poetological and logical implications of Husserl’s work through a thorough re-examination of his writing in the context of literary theory, classical rhetoric, and modern art. At issue is an approach to phenomenology and literature that does not merely coordinate the two discourses but explores their mutual implication. Contributions to the volume attend to the interplay between phenomenology and literature (both fiction and poetry), experience and language, as well as images and embodiment. The volume is the first of its kind to chart a phenomenological approach to literature and literary approach to phenomenology. As such it stands poised to make a novel contribution to literary studies and philosophy.

This book presents a historiographical and theorical analysis of how Husserlian Phenomenology arrived and developed in North America. The chapters analyze the different phases of the reception of Edmund Husserl’s thought in the USA and Canada. The volume discusses the authors and universities that played a fundamental role in promoting Husserlian Phenomenology and clarifies their connection with American Philosophy, Pragmatism, and with Analytic Philosophy. Starting from the analysis of how the first American Scholars of Edmund Husserl's thought opened the door to the reception of his texts, the book explores the first encounters between Pragmatism and Husserlian Phenomenology in American Universities. The study focuses, then, on those Scholars who fled from Europe to America, from 1933 onwards, to escape Nazism - Felix Kaufmann, Alfred Schutz, Aron Gurwitsch, Herbert Spiegelberg, Fritz Kaufmann, among the most notable - and illustrates how their teaching provided the very basis for the spreading of Husserlian Phenomenology in North America. The volume examines, then, the action of the 20th Century North-American Husserl Scholars, together with those places, societies, centers, and journals, specifically created to represent the development of the studies devoted to Husserlian Phenomenology in the U.S., with a focus of the Regional Phenomenological Schools.

Religion, War and the Crisis of Modernity: A Special Issue Dedicated to the Philosophy of Jan Patočka 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 Scheler, Heidegger, Sartre, Levinas, Merleau-Ponty and Gadamer. Contributors: Ivan Chvatík, Nicolas de Warren, James Dodd, Eddo Evink, Ludger Hagedorn, Jean-Luc Marion, Claire Perryman-Holt, Marcia Sá Cavalcante Schuback, Michael Staudigl, Christian Sternad , and Ľubica Učník.

Volume XVIII. Special Issue: Gian-Carlo Rota and The End of Objectivity, 2019

“Scrupulously prepared and eminently readable,” this volume presents Heidegger’s most important lectures on religion from 1920–21 (Choice). In the early 1920s, Martin Heidegger delivered his famous lecture course, Introduction to the Phenomenology of Religion, at the University of Freiburg. He also prepared notes for a course on The Philosophical Foundations of Medieval Mysticism that was never delivered. Though he never prepared this material for publication, it represents a significant evolution in his philosophical perspective. Heidegger’s engagements with Aristotle, Neoplatonism, St. Paul, Augustine, and Martin Luther give readers a sense of what phenomenology would come to mean in the mature expression of his thought. Heidegger reveals an impressive display of theological knowledge, protecting Christian life experience from Greek philosophy and defending Paul against Nietzsche.

Philip Blosser and Thomas Nenon The essays in the volume were assembled in honor of Lester Embree, who celebrated his 70th birthday on January 9, 2008. A preview of this volume was presented to Professor Embree at a reception sponsored by the Center for Advanced Research in Phenomenology that was held in his honor at the 2008 meeting of the Husserl Circle at Marquette University in Milwaukee, Wisconsin. The title Advancing Phenomenology is purposely ambiguous. On the one hand, these essays document the progress that phenomenology as an ongoing and vibrant movement has made in the period of over a century since its inception. They ill- trate the advance of phenomenology both in terms of the range of topics represented in this volume and in terms of the disciplinary and geographical diversity of the scholars who have contributed to it. The topics range from scholarly appropriations of past achievements in phenomenology, to concrete phenomenological investi- tions into ethics, gender, and environmental philosophy, as well as phenomenolo- cal reflections on the foundations of disciplines outside philosophy such as psychology, history, the social sciences, and archeology. The contributors come both from philosophy departments and from a number disciplines outside of philosophy such as sociology, psychology, and archeology; and they come from all around the world – from North America, from Western and Eastern Europe, from Latin America, and from several different countries in Asia.

A new 2024 translation of Martin Heidegger's early work "Introduction to the Phenomenology of Religion'' (original German title "Einleitung in Die Phanomenologie der Religion"), originally published in 1921. This edition contains a new afterword by the Translator, a timeline of Heidegger's life and works, a philosophic index of core Heideggerian concepts and a guide for terminology across 19th and 20th century Existentialists. This translation is designed for readability and accessibility to Heidegger's enigmatic and dense philosophy. Complex and specific philosophic terms are translated as literally as possible and academic footnotes have been removed to ensure easy reading. In the winter semester of 1920/21 at the University of Freiburg, Heidegger delivered a lecture titled "Introduction to the Phenomenology of Religion." Although the original lecture manuscript is lost, five sets of notes from students (Oskar Becker, Helene Weiß, Franz-Josef Brecht, and others) have allowed for a partial reconstruction of the lecture. The notes reveal that Heidegger's lecture can be divided into two distinct parts, separated by a hiatus on November 30, 1920, due to unspecified objections. Oskar Becker's notes, in particular, indicate the interruption and the shift from a "Methodical Introduction" to a "Phenomenological Explication of Concrete Religious Phenomena." This work is largely Exegetical as he examines Biblical passages utilizing a range of texts, utilizing a range of translations and tracing the slight differences including Erasmus' Novum Testamentum Graece cum apparatu critico ex editionibus et libris used by Melanchthon. Heidegger uses his distinctive phenomenological methodology to deconstruct religious experience, analyzing its fundamental elements and its significance for human existence. He ventures beyond traditional theological inquiry, integrating phenomenological, psychological, and historical dimensions to explore the nature of religion. Heidegger's approach is not a cataloguing of religious beliefs or practices, but rather an in-depth examination of the nature of religious experience, its impact on human consciousness, and its existential significance. This work is emblematic of Heidegger's broader philosophical project, which seeks to understand the fundamental nature of Being, Dasein, and Existence through the examination of various human experiences, including religion. The influence of Kierkegaard is palpable in this work in his rejection of the Positivist English Empiricist line of thought.

This is an unashamed collection of studies grown, but not planned before hand, whose belated unity sterns from an unconscious pattern ofwhich I was not aware at the time ofwriting. I call it "unashamed" not only because I have made no effort to patch up this collection by completely new pieces, but also because there seems to me nothing shamefully wrong about following up some loose ends left dangling from my main study of the Phenomenological Movement which I had to cut off from the body of my account in order to preserve its unity and proportion. This disc1aimer does not mean that there is no connection among the pieces he re assembled. They belong together, while not requiring consecutive reading, as attempts to establish common ground 1lnd lines of communication between the Phenomenological Movement and related enterprises in philo sophy. They are not put together arbitrarily, but because ofintrinsic affinities to phenomenology. This does not mean an attempt to blur its edges. But since they are growing edges, any boundaries cannot be drawn sharply without interfering with the phenomena. Nevertheless, in the end the figure of the Phenomenological Movement should stand out more distinctIy as the text against its surrounding context, ofwhich these studies are to provide some ofthe comparative and historical background. This is why I gave to this collection the titIe "The Context ofthe Phenomenological Movement" in contrast to the central "text" as contained in my historical introduction to this movement.