Understanding the Differences Between Husserl's (Descriptive)
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Phenomenology As Philosophy and Method Applications to Ways of Doing Special Education
Phenomenology As Philosophy and Method Applications to Ways of Doing Special Education JEAN C. McPHAIL ABSTRACT 1 HENOMENOLOGY IS A PHILOSOPHICAL MOVEMENT The theoretical positions of the preceding two texts THAT APPROACHES THE STUDY OF HUMAN BEINGS AND THEIR create significantly different orientations to the life worlds CULTURE DIFFERENTLY FROM THE LOGICAL POSITIVIST MODEL of people. The quote by Merleau-Ponty describes the USED IN THE NATURAL SCIENCES AND IN SPECIAL EDUCA- essential focus of the phenomenological movement in TION. PHENOMENOLOGISTS VIEW THE APPLICATION OF THE philosophy—human consciousness. The Individualized Edu- LOGICAL POSITIVIST MODEL TO THE STUDY OF HUMAN BEINGS cation Program written for a 13-year-old young man with AS INAPPROPRIATE BECAUSE THE MODEL DOES NOT ADDRESS learning disabilities characterizes the prevalent view of THE UNIQUENESS OF HUMAN LIFE. IN THIS ARTICLE, THE individuals working in the field of special education—an THEORETICAL ASSUMPTIONS AND METHODOLOGICAL orientation directed toward changing the behavior of indi- ORIENTATIONS OF PHENOMENOLOGY ARE DISCUSSED, viduals with disabilities. Whereas phenomenology privi- FOLLOWED BY THEIR APPLICATIONS TO WAYS OF DOING leges the nature of the meanings that people construct in RESEARCH IN SPECIAL EDUCATION. their lives and that guide their actions, special education focuses on the study and practice of behavioral change outside the context of the life meanings of individuals with disabilities. The shift that Bruner (1990) described in the early stages of the cognitive revolution from an emphasis on the "construction of meaning to the processing of mean- P. HENOMENOLOGY IS AN INVENTORY OF CON- ing" (p. 4) aptly characterizes the essential differences JLsciousness HEN( as of that wherein a universe resides. -
(RECENT) EPISTEMOLOGY Christian Beyer Edmund Husserl's
CHAPTER ONE HUSSERL’S TRANSCENDENTAL PHENOMENOLOGY CONSIDERED IN THE LIGHT OF (RECENT) EPISTEMOLOGY Christian Beyer Edmund Husserl’s transcendental phenomenology represents an epis- temological project which he sometimes refers to as “First Philosophy”. He also speaks of “Cartesian Meditations” and stresses that “the first philosophical act” is “the universal overthrow of all prior beliefs, however acquired” (Hua VIII, 23).1 This project aims at nothing less than a philo- sophical understanding of our whole view of the world and ourselves. I propose to investigate into this undertaking regarding both its method and content and to relate it, where useful, to more recent (analytic) epistemology. For Husserl, the task of First Philosophy is to philosophically explicate our access to, or being in, the world, i.e., the intentionality of our con- sciousness. By an intentional state of consciousness, an intentional (lived) experience, he understands a state of consciousness that has a subject matter which it is directed toward, so to speak (cp. the literal meaning of the Latin verb intendere); a state that is “as of ” something, represents something. It was Husserl’s teacher Franz Brentano who brought this notion to the attention of philosophers and psychologists. In his Psychol- ogy from an Empirical Standpoint he says: Every mental phenomenon is characterized by what the Scholastics of the Middle Ages called the intentional (or mental) inexistence of an object, and what we might call, though not wholly unambiguously, reference to a content, direction toward an object (which is not to be understood here as meaning a real thing [eine Realität]), or immanent objectivity. -
Phenomenological Research Methods: Extensions of Husserl and Heidegger
o cho l and f S C o o l g a n n i r t i u v e o J P International Journal of School and l s a y n ISSN: 2469-9837 c o h i t o a l o n r g e y t I n Cognitive Psychology Commentary Phenomenological Research Methods: Extensions of Husserl and Heidegger Effie Heotis* College of Arts and Sciences, Grand Canyon University, Phoenix, USA ABSTRACT The relevance to understanding the lived experience and consciousness is the focus of a movement that began in the early part of the 20th Century. Phenomenology is a movement that explores the lived experience of a given phenomenon. Edmund Husserl and Martin Heidegger were two of the most prominent philosophers who spearheaded this movement and subsequently, they developed their own distinct philosophical approaches and methods of inquiry as means to exploring and understanding the human experience. Various and more distinctive psychological research approaches emerged in other disciplines from the philosophies of Husserl and Heidegger, and the researchers who developed these methods contribute to expanding repertoires aimed at understanding of the human experience. Keywords: Phenomenology; Phenomenological research methods; The lived experience; Husserl; Heidegger INTRODUCTION which are uniquely yet collectively designed to shed light on the human experience. Phenomenological research methods are grounded in the rich traditions of phenomenology and hermeneutics and especially Descriptive or Interpretive? the philosophical views of Edmund Husserl and Martin Heidegger. Central to Husserl’s claim is that the essence of a Descriptive oriented phenomenological research methods phenomenon could be understood through an investigation and maintain that capturing a vivid and precise description description concerning core components of one’s experience concerning the perception of the lived experience can lead to while suspending suppositions [1,2]. -
The Transition from Studying Philosophy to Doing Philosophy
Teaching Philosophy 34:3, September 2011 241 The Transition from Studying Philosophy to Doing Philosophy JOHN RUDISILL The College of Wooster Abstract: In this paper I articulate a minimal conception of the idea of doing philosophy that informs a curriculum and pedagogy for producing students who are capable of engaging in philosophical activity and not just competent with a specific domain of knowledge. The paper then relates, by way of back- ground, the departmental assessment practices that have played a vital role in the development of my department’s current curriculum and in particular in the design of a junior-year seminar in philosophical research required of all majors. After a brief survey of the learning theory literature that has informed its design, I share the content of this junior-year seminar. In the paper’s conclusion I provide some initial data that indicates our approach to curriculum and pedagogy has had a positive impact on student achievement with respect to reaching the learning goals associated with “doing” as opposed to “merely studying” philosophy. 1. Introduction Capstone projects are common among liberal arts colleges and fre- quently carry an expectation that the final product demonstrates the student’s achievement of becoming a budding biologist, historian, sociologist, philosopher and so on. Even without a formal capstone requirement, I would hope that my philosophy students could—as they finish their undergraduate studies—demonstrate such an achievement. This is because the full set of benefits made available by an education in philosophy includes but extends well beyond knowledge of the history of philosophy and mastery of a philosophical lexicon. -
Husserl and Merleau-Ponty: a Feminist Critique of the Phenomenological Body
American University in Cairo AUC Knowledge Fountain Theses and Dissertations Student Research Spring 2021 Husserl and Merleau-Ponty: A Feminist Critique of the Phenomenological Body Jasmin M. Makhlouf The British University in Egypt, [email protected] Follow this and additional works at: https://fount.aucegypt.edu/etds Part of the Continental Philosophy Commons, Feminist Philosophy Commons, and the Other Feminist, Gender, and Sexuality Studies Commons Recommended Citation APA Citation Makhlouf, J. M. (2021).Husserl and Merleau-Ponty: A Feminist Critique of the Phenomenological Body [Master's Thesis, the American University in Cairo]. AUC Knowledge Fountain. https://fount.aucegypt.edu/etds/1617 MLA Citation Makhlouf, Jasmin M.. Husserl and Merleau-Ponty: A Feminist Critique of the Phenomenological Body. 2021. American University in Cairo, Master's Thesis. AUC Knowledge Fountain. https://fount.aucegypt.edu/etds/1617 This Master's Thesis is brought to you for free and open access by the Student Research at AUC Knowledge Fountain. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of AUC Knowledge Fountain. For more information, please contact [email protected]. The American University in Cairo School of Humanities and Social Sciences Husserl and Merleau-Ponty: A Feminist Critique of the Phenomenological Body A Thesis Submitted to The Department of Philosophy In Partial Fulfilment to the Requirements For the Degree of Master of Arts By Jasmin Mohyeldin Makhlouf Under the supervision of Prof. Steffen Stelzer Spring 2021 Acknowledgments I wish to express my gratitude to Prof. Steffen Stelzer for his kindness, guidance, and encouragement to always examine the big phenomenological questions first. -
210 the Genesis of Neo-Kantianism
SYNTHESIS PHILOSOPHICA Book Reviews / Buchbesprechungen 61 (1/2016) pp. (207–220) 210 doi: 10.21464/sp31116 of his book is that the movement’s origins are to be found already in the 1790s, in the Frederick Charles Beiser works of Jakob Friedrich Fries, Johann Frie- drich Herbart, and Friedrich Eduard Beneke. They constitute “the lost tradition” which pre- The Genesis of served the “empiricist-psychological” side of Neo-Kantianism Kant’s thought, his dualisms, and things-in- themselves against the excessive speculative idealism of Fichte, Schelling, and Hegel who Oxford University Press, tried to rehabilitate the dogmatic rationalist Oxford 2014 metaphysics of Spinoza, Leibniz, and Wolff after Kant’s critical project. Frederick Charles Beiser, professor of phi- The first chapter of the first part (pp. 23–88) losophy at Syracuse University (USA) whose is concerned with the philosophy of Fries field of expertise is the modern German phi- who tried to base philosophy on empirical losophy, is one of the most erudite historians psychology, and epistemology on psychol- of philosophy today. His first book The Fate ogy which could recognize the synthetic a of Reason: German Philosophy from Kant priori but not prove it. His book Reinhold, to Fichte (1987) didn’t only present a fresh Fichte und Schelling (1803) saw the history account of German philosophy at the end of of philosophy after Kant as the “struggle of th the 18 century, but it also introduced a new rationalism to free itself from the limits of method of historical research. His more re- the critique”. In his political philosophy Fries cent works, starting with The German His- was an anti-Semite, but gave the leading role toricist Tradition (2011) until the most recent to public opinion which could correct even Weltschmerz: Pessimism in German Philoso- the ruler, although he encountered problems phy, 1860–1900 (2016), have focused on the in trying to reconcile his liberal views with th main currents of the 19 century German the social injustice that liberalism created. -
Atheistic and Christian Existentialism: a Comparison of Sartre and Marcel Thomas C
Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 8-1-2010 Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel Thomas C. Anderson Marquette University, [email protected] Accepted version. "Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel," in New Perspectives in Sartre. Eds. Adrian Mirvish and Adrian van den Hoven. Newcastle upon Tyne: Cambridge Scholars Publishing, 2010: 44-63. Publisher link, © 2010 Cambridge Scholars Publishing. Used with permission. NOT THE PUBLISHED VERSION; this is the author’s final, peer-reviewed manuscript. The published version may be accessed by following the link in the citation at the bottom of the page. Atheistic and Christian Existentialism: A Comparison of Sartre and Marcel Thomas C. Anderson Department of Philosophy, Marquette University Milwaukee, WI In Existentialism and Humanism Jean-Paul Sartre states that there are “two kinds of existentialists,” the atheistic, in which he includes himself, and the Christian, among whom he includes his fellow countryman Gabriel Marcel.1 Needless to say, these two existentialists significantly disagree on many things and yet, surprisingly, they also have notable areas of agreement, as we shall see. The purpose of this paper is to compare the views of the two men on a number of important philosophical issues. My comparison is aided by the fact that Sartre and Marcel knew each other personally and occasionally directly commented in writing on each other’s ideas. First, some information about their history and personal relationship. Both men were born, Marcel in 1889, Sartre in 1905, and for the most part lived and wrote in Paris. -
Kant, Neo-Kantianism, and Phenomenology Sebastian Luft Marquette University, [email protected]
Marquette University e-Publications@Marquette Philosophy Faculty Research and Publications Philosophy, Department of 7-1-2018 Kant, Neo-Kantianism, and Phenomenology Sebastian Luft Marquette University, [email protected] Published version. Oxford Handbook of the History of Phenomenology (07/18). DOI. © 2018 Oxford University Press. Used with permission. Kant, Neo-Kantianism, and Phenomenology Kant, Neo-Kantianism, and Phenomenology Sebastian Luft The Oxford Handbook of the History of Phenomenology Edited by Dan Zahavi Print Publication Date: Jun 2018 Subject: Philosophy, Philosophy of Mind, History of Western Philosophy (Post-Classical) Online Publication Date: Jul 2018 DOI: 10.1093/oxfordhb/9780198755340.013.5 Abstract and Keywords This chapter offers a reassessment of the relationship between Kant, the Kantian tradi tion, and phenomenology, here focusing mainly on Husserl and Heidegger. Part of this re assessment concerns those philosophers who, during the lives of Husserl and Heidegger, sought to defend an updated version of Kant’s philosophy, the neo-Kantians. The chapter shows where the phenomenologists were able to benefit from some of the insights on the part of Kant and the neo-Kantians, but also clearly points to the differences. The aim of this chapter is to offer a fair evaluation of the relation of the main phenomenologists to Kant and to what was at the time the most powerful philosophical movement in Europe. Keywords: Immanuel Kant, neo-Kantianism, Edmund Husserl, Martin Heidegger, Marburg School of neo-Kantian ism 3.1 Introduction THE relation between phenomenology, Kant, and Kantian philosophizing broadly con strued (historically and systematically), has been a mainstay in phenomenological re search.1 This mutual testing of both philosophies is hardly surprising given phenomenology’s promise to provide a wholly novel type of philosophy. -
Marburg Neo-Kantianism As Philosophy of Culture
SamanthaMatherne (Santa Cruz) Marburg Neo-Kantianism as Philosophy of Culture 1Introduction Although Ernst Cassirer is correctlyregarded as one of the foremost figures in the Neo-Kantian movement thatdominated Germanyfrom 1870 – 1920,specifying ex- actlywhat his Neo-Kantianism amountstocan be achallenge. Not onlymustwe clarify what his commitments are as amember of the so-called MarburgSchool of Neo-Kantianism, but also giventhe shift between his earlyphilosophyof mathematics and naturalscience to his later philosophyofculture, we must con- sider to what extent he remained aMarburgNeo-Kantian throughout his career. With regard to the first task, it is typical to approach the MarburgSchool, which was foundedbyHermann Cohen and Paul Natorp, by wayofacontrast with the otherdominant school of Neo-Kantianism, the Southwest or Baden School, founded by Wilhelm Windelband and carried forward by Heinrich Rick- ert and Emil Lask. The going assumption is that these two schools were ‘rivals’ in the sense that the MarburgSchool focused exclusively on developing aKantian approach to mathematical natural sciences(Naturwissenschaften), while the Southwest School privileged issues relatingtonormativity and value, hence their primary focus on the humanities (Geisteswissenschaften). If one accepts this ‘scientist’ interpretation of the MarburgSchool, one is tempted to read Cas- sirer’searlywork on mathematicsand natural science as orthodoxMarburgNeo- Kantianism and to then regardhis laterwork on the philosophyofculture as a break from his predecessors, veeringcloser -
Exe-Xi-Sis on Making China Great Again Xi Jinping's 19Th Party
Exe‐Xi‐sis on Making China Great Again Xi Jinping’s 19th Party Congress Report Stephen B. Herschler Oglethorpe University January 2018 Just after the 19th Party Congress in October, a second volume of Xi Jinping’s Thoughts was published, I quickly moved to order my own copy through Amazon. Weeks later, still no anticipated delivery date. If I am to believe the website Stalin’s Moustache, that’s because Chinese citizens are voraciously buying up books by and about Xi Jinping Thought. The recent 19th Party Congress may well require revising many previous publications. At the Congress, Xi Jinping followed Communist Party of China (CPC) tradition in presenting a Report – 报告 baogao ‐ to the 2,200‐odd delegates assembled and to the nearly 1.4 billion Chinese citizens more generally. One thing that broke with tradition was the sheer length of his speech: 3 ½ hours. The length results in part from the CPC’s comprehensive governance – implicating all facets of Chinese society. That’s lots of ground for a speech – and the Party – to cover. Xi clearly felt comfortable claiming the verbal space, using it to map out a path to Make China – as State and Nation – Great Again. Western press reports have picked up on the event as Xi’s fast‐track enshrinement among the pantheon of Great Chinese Communist leaders. Xi’s trademark ideology – Xi Jinping Thought on Socialism with Chinese Special Characteristics – championed in the Report, has already been ensconced in the Chinese Constitution. This is notable as his predecessors, Jiang and Hu, were inscribed only toward the end of their ten‐year tenures, not mid‐term. -
HUSSERVS CRISIS of WESTERN SCIENCE Editor's Preface This
Appendix I ALFRED SCHUTZ HUSSERVS CRISIS OF WESTERN SCIENCE Edited by FRED KERSTEN Editor's Preface This letter of Alfred Schutz to Erlc Voegelin was written between 11 November and 13 December, 1943. It contains an extensive reply to a sweeping critique of Husserl's Die Krisis der europl1ischen WlSsenschaften und die transzend entale Phllnomenologie1 which his friend Erlc Voegelin had developed in a letter to him. Voegelin had found merit in some of Husserl's lines of thought but on the whole rejected them as much in their references to historlcal trends in European philosophy, which he showed to be arbitrarily selective and hence at variance with historio graphical facts and objectivity, as in their philosophical inferlority because they were merely epistemological under takings and as such did not reach the level of genuine philosophizing (i.e., they did not constitute a metaphysics). Schutz's defense of Husserl followed two lines of thought: First, that Voegelin misunderstood the whole philosophical intent of Husserl when he considered his interest in past philosophers as serving historiographical interests instead of interest in the problems they had posed; and, second, even if the whole philosophy of Husserl could be subsumed under the heading of epistemology, it would still maintain its high philosophical respectability. At the very end of the letter Schutz spoke of the possibility of continuing this defense of Husserl's way of philosophizing in a further letter. However, no evidence has surfaced to indicate that he found the time to continue his attempt at vindicating Husserl's philosophical dignity. 1 Edmund Husserl, Philosophia, 1936. -
Gadamer and the Hermeneutics of Difference
Self and Other: Gadamer and the Hermeneutics of Difference Fred Dalmayr Philosophy's relation to the world of lived experience (the life-world) is complex and controverted. In traditional vocabulary, the issue is whether philosophy's habitat resides inside or outside the Platonic cave. The issue has not come to rest in our time. While "analytic" philoso- phers prefer to externalize or distance their targets of analysis, Continen- tal thinkers (at least since Heidegger) refuse the comforts of this spectatorial stance. Like sensitive seismographs, European thinkers reg- ister the subterranean tremors which in our time affect the (once solid) underpinnings of Western culture: the pillars of subjectivity, of the cogito, and of rationality seen as a means of mastery over nature. What emerges from these seismographic soundings is an experience of disloca- tion or ontological decentering, blurring the boundaries between subject and object, between self and other, and between humans and nature (the former res extensa). As it happens, this experiential tremor is accompa- nied in our time by a broader geopolitical dislocation: the displacement of Europe from center stage and her insertion into a global welter of competing cultures and countercultures. To be sure, Europe (and the West in general) still forcefully asserts its hegemony; but the self-assur- ance of this hegemonic position has been irremediably lost or at least placed in jeopardy. The present pages seek to explore this double move of dislocation by attending to one particularly prominent and reliable seismograph: the work of Hans-Georg Gadamer. Born in 1900, Gadamer has been an astute participant and reflective witness (not just a spectator) throughout the entire course of our troubled century.