The Phenomenology Of The Social World

The Structures of the Life-World is the final focus of twenty-seven years of Alfred Schutz's labor, encompassing the fruits of his work between 1932 and his death in 1959. This book represents Schutz's seminal attempt to achieve a comprehensive grasp of the nature of social reality. Here he integrates his theory of relevance with his analysis of social structures. Thomas Luckmann, a former student of Schutz's, completed the manuscript for publication after Schutz's untimely death.

In this book, his major work, Alfred Schutz attempts to provide a sound philosophical basis for the sociological theories of Max Weber. Using a Husserlian phenomenology, Schutz provides a complete and original analysis of human action and its "intended meaning."

Alfred Schutz was born in Vienna on April 13, 1899, and died in New York City on May 20, 1959. The year 1969, then, marks the seventieth anniversary of his birth and the tenth year of his death. The essays which follow are offered not only as a tribute to an irreplaceable friend, colleague, and teacher, but as evidence of the contributors' conviction of the eminence of his work. No special pleading is needed here to support that claim, for it is widely acknowledged that his ideas have had a significant impact on present-day philosophy and phenomenology of the social sciences. In place of either argument or evaluation, I choose to restrict myself to some bi~ graphical information and a fragmentary memoir. * The only child of Johanna and Otto Schutz (an executive in a private bank in Vienna), Alfred attended the Esterhazy Gymnasium in Vienna, an academic high school whose curriculum included eight years of Latin and Greek. He graduated at seventeen - in time to spend one year of service in the Austrian army in the First World War. For bravery at the front on the battlefield in Italy, he was decorated by his country. After the war ended, he entered the University of Vienna, completing a four year curriculum in only two and one half years and receiving his doctorate in Law.

The volume gathers together over twenty contributions that emerged from a conference held in in honour of Dermot Moran on the occasion of his retirement from University College Dublin. The book explores the contribution of phenomenology to empathy, intersubjectivity, affectivity, and the constitution of the cultural and social world, from both a historical and an applied philosophical perspective. Theoretical and methodological differences in approach notwithstanding, phenomenologists have converged in the recognition that self and others are fundamentally related, and have provided fine-grained accounts of the origin, forms, and implications of such relationship. The volume critically reconstructs and further develops central aspects of this body of research within a pluralistic framework. It offers a renewed investigation of the work of classical phenomenologists like Husserl, Heidegger, Sartre, and Merleau-Ponty, as well as an original application of phenomenological concepts and theories to contemporary discussions on intentionality, culture, emotions, and morality. The book provides insights for scholars in phenomenological philosophy as well as in philosophy of mind and interpersonal and social experience.

"This volume contains some key essays by French thinker Edgar Morin on the subject of complexity, and specifically on what Morin calls complex thought."--Pub. desc.

The term ‘phenomenology’ has become almost as over-used and emptied of meaning as that other word from Continental Philosophy, namely ‘existentialism’. Yet Husserl, who first put forward the phenomenological method, considered it a rigorous alternative to positivism, and in the hands of Merleau-Ponty, a disciple of Husserl in France, phenomenology became a way of gaining a disciplined and coherent perspective on the world in which we live. When this study originally published in 1977 there were only a few books in English on Merleau-Ponty’s philosophy. It introduced the reader and suggested how his thought might throw light on some of the assumptions and presuppositions of certain contemporary forms of Anglo-Saxon philosophy and social science. It also demonstrates how phenomenology seeks to unite philosophy and social science, rather than define them as mutually exclusive domains of knowledge.