Introduction 1
Notes Introduction 1. Maurice Natanson, “Anonymity and Recognition: Toward an Ontology of Social Roles,” in Condito Humana, ed. W. Van Bayer and R. Griffi th (Berlin: Springer Verlag, 1966), 32. 2. Salley Vickers, The Other Side of You (New York: Farrar, Straus and Giroux, 2006), 91. 3. George Steiner, Real Presences (Chicago: University of Chicago Press, 1991), 139. 4. Anita Shreve, The Pilot’s Wife (Boston: Little Brown, 1998). 5. cf. Edmund Husserl, The Crisis of European Sciences and Transcendental Phenomenology, trans. David Karr (Evanston, IL: Northwestern University Press, 1970). 6. Walter Lowrie, A Short Life of Kierkegaard (Princeton, NJ: Princeton University Press, 1970), 115. The existential tradition in philosophy was so named because it was concerned with addressing the dilemmas and problems of personal exis- tence. In the years roughly subsequent to the 1930s, the existential and phe- nomenological traditions converged. 7. The phenomenological philosopher Maurice Merleau-Ponty strongly empha- sized the necessity of an ongoing movement between the fl ow of experience and refl ection on experience, in the Phenomenology of Perception, trans. Colin Smith (New York: Routledge and Kegan Paul, 1962) and especially in his last manu- script, published as The Visible and the Invisible, trans. Alphonso Lingis (Evanston, IL: Northwestern University Press, 1968). For a helpful interpreta- tion of the latter text, see John Sallis, Phenomenology and the Return to Beginnings (Pittsburgh: Duquesne University Press, 1973). 8. G. K. Chesterton, “The Blast of the Book,” in The Scandal of Father Brown (New York: Dodd, Mead & Company, 1923), 69–93. 9. For a lucid interpretation of Father Brown as a moralist and theologian, see John Peterson’s “Father Brown’s War on the Permanent Things,” in Permanent Things, ed.
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