DOCSLIB.ORG

Temporality in Husserl

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Temporality in Husserl International Phenomenological Society !"#$%&'(%)*&+"&,%-.($,/0%!$#*.1&,"+2%"'%34//$1, 54+6.17/80%-&12%9$&''$%:&11&;$$ ).41<$0%=6",./.*62%&'(%=6$'.#$'.,.>"<&,%?$/$&1<6@%A.,B%CD@%E.B%F%7-&1B@%GDHD8@%**B%FIFJFDK =4;,"/6$(%;20%International Phenomenological Society )+&;,$%L?:0%http://www.jstor.org/stable/2107794 5<<$//$(0%KGMGNMKNGN%GH0GN Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/page/info/about/policies/terms.jsp. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/action/showPublisher?publisherCode=ips. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. International Phenomenological Society is collaborating with JSTOR to digitize, preserve and extend access to Philosophy and Phenomenological Research. http://www.jstor.org Philosophy and Phenomenological Research Vol. XLIX, No. 3, March i989 Time and Spatial Models: Temporality in Husserl MARY JEANNE LARRABEE DePaul University Recent treatments of time in Husserl offer accounts of the most funda- mental aspects of what Husserl terms inner time-consciousness, the immanent temporality that is the primal constitutive source of human experience.' A major difficulty with these expansions upon the outlines of Husserl's time theory is that they continue to use theoretically reduction- ist models for time, primarily that of "flux" or "flow," which are drawn from physical space and objects extended through such space. Discus- sion focuses on "temporal Objects," particularly conscious or mental processes that are "spread" or extended through immanent time, and on those characteristics of consciousness that make such spreading possible. The rationale for such an approach, of course, is obvious: the texts of Husserl himself repeatedly refer to immanent time as a "flux" or flow and See, for example, Izchak Miller, Husserl, Perception and Temporal Awareness (Cam- bridge: Massachusetts Institute of Technology Press, i984). My own interpretation of Husserl's discussions on inner time-consciousness begins with the critical piece by John Brough, "The Emergence of an Absolute Consciousness in Husserl's Early Writings on Time-Consciousness,"Man and World 5 (1972): 298-326; reprintedin Husserl: Expo- sitions and Appraisals (Notre Dame: University of Notre Dame, 1977), ed. F. A. Elliston and P. McCormick, pp. 83-ioo. There are also discussions of Husserl's time theory as it developed subsequent to the period covered by Brough to be found in Robert Sokolow- ski's Husserlian Meditations. How Words Present Things (Evanston: Northwestern UniversityPress, 1974), chapter6. It must be understood that consciousness is used by Husserl to encompass a wide variety of acts, activities, and actions by the "subject," as well as occurrences and hap- penings within the subject, including passive, automatic, and anonymous ones. NOTE: Partial support for work on this essay was received from DePaul University's College of Liberal Arts and Sciences Faculty Summer Research Grant Program. The German term, 'Fluss', is often translated as 'flux', a somewhat appropriate cognate. I have opted for 'flow' because it fits the spatial modeling of Husserl's descriptions. 'Flux' is more enigmatic, and thus is acceptable for what it labels - and I will shift to it later in my text when discussing the deepest levels of immanent temporality. TEMPORALITY IN HUSSERL 373 thus call up the image of the river moving along with its contents com- prised in that flowing, gaining their fluent qualities from it. In itself there is nothing inherently wrong with using a spatial model to open out an interpretation of temporal flow. But interpretations using such a metaphor have many limitations, often unrecognized, and they can lead, at least partially, to a mistaken understanding of Husserl's theory of time. The focus of the recent treatments, for instance, gives some account of the flowing of temporal Objects, but fails to capture the central aspect of processing itself. To clarify this point I will first investigate the two-fold description of inner time-consciousness that gives the primary spatial model of flow - in fact, of two intersecting flows. Next I will consider the manner in which dimensions of immanent temporality are overlooked or even lost in the spatial model. Finally, I will propose a variation on this spatial model so that we can gain access to the complexity of Husserl's theory of immanent temporality and provide an access to an adequate explanation of the source of process as processing. An alternative model must deliver a characterization of consciousness which is sufficiently multi-dimensional that it indicates conscious life as filling out a "space" incapable of being described by means of the narrowly limiting four- dimensionality of ordinary human experience of the world. This model might also cut through the mechanistic model of flow to a more dynamic metaphor of a decentered flowing that itself energizes the processing of consciousness. What are the two aspects of inner time-consciousness that give the pri- mary spatial model of intersecting flows? A brief investigation of these aspects will demonstrate that the usual two-dimensional spatial model given by Husserlian interpreters flattens the flows to something like two tapes moving at right angles to one another. The theory of inner time-con- sciousness proposed by Husserl posits a temporalizing consciousness that constitutes both "external"-worldly time (the time of clocks) and the "internal" or inner time of consciousness and its mental or conscious pro- cesses (Erlebnisse, also termed 'lived experiences'). The three levels of this constitutive nexus are (a) worldly object time, (b) inner time of immanent "temporal Objects" (conscious processes such as acts and sensations),3 We must remain very clear here what is meant by "Object," a translation of the German Object;it is an all-purpose term for Husserl and thus includes as only one type the inner time Objects, as another the "objektiv"temporal objects (Gegenstdnde)within the world. The immanent time Objects in Husserl's discussion are clearly Erlebnisse(acts and hyletic data). 3 74 MARY JEANNE LARRABEE and (c) absolute consciousness of time itself.4 Objects, things, events within level (a) are constituted temporally, "given" within the temporal- ity of clock time, by the immanent temporality of level (b) Erlebnisse, while the latter are temporalized by the Absolute of level (c). The more complex and thus more textually accurate descriptions of Husserl's constituting temporality speak, not of one flow, but of a double flow within temporalization itself, as Husserl calls it. Each flow is marked, as it were, with a specific constitutive task or intentionality: "like two aspects of one and the same thing, there are in the unique flux of con- sciousness two inseparable, homogeneous intentionalities which require one another and are interwoven with one another." The double flow is that of (b) inner or immanent time, on one hand, and that of (c) inner time- consciousness, on the other, that is, the consciousness of inner time; both come under the title of immanent temporality, the temporality of con- ciousness itself: "By means of the one [intentionality], immanent time is constituted, i.e., an Objective time, an authentic one in which there is duration and alternation of that which endures. In the other [intentionality] is constituted the quasi-temporal disposition of the phases of the flux,. This prephenomenal, pre-immanent temporality is con- stituted intentionally as the form of temporally constitutive consciousness and in the latter itself" (Hua IO, 83 [PITC io9]).5 In the imagining or model-based expressing of inner time, we will say that the continuum of inner time (b) flows horizontally, and inner time-consciousness (c) verti- cally. They intersect, as it were, at the impressional consciousness "in" the Edmund Husserl, Zur Phanomenologie des inneren Zeitbewusstseins (1883-1917), ed. Rudolf Boehm (Husserliana io) (The Hague: Martinus Nijhoff, i966), section 34, p. 73; The Phenomenology of Internal Time-Consciousness, trans. J. S. Churchill (Blooming- ton: Indiana University, 1950), p. 98. Pagination of the original i928 publication cited in the margin of the Husserliana volume will be used, given after Hua Io, with the English translation (when used) in brackets with PITC. The differentiation of temporality (transcendental and immanent) into three levels is treated both in the Time Lectures dated 1905 by their i928 editors, Edith Stein and M. Heidegger, and in the supporting texts given in the Husserliana edition by Boehm and dated about 1907. The Time Lectures (1928), however, is a composite text, with what appear to be post-1905 discussions imported into the lecture texts dated 1905, at least some by Edith Stein in i9 i6-i8; see Boehm's Introduction to the Husserliana, vol. io. Brough (in "Emergence") presents Husserl's time theory as it evolved from a model based on perceptual apprehension (Auffassung) in 1901-1907 (what Brough calls the schematic interpretation) to a theory emphasizing the Absolute Consciousness and rejecting that model. This particular aspect of the shift is not questioned in my presenta- tion, although it probably would have some pertinence in a full-scale development of an alternative model.
Load more

Recommended publications
  • 01 (1-10) Sculpting Words in Ice How Buddhist and Christian.Pmd
    SCULPTING WORDS IN ICE: HOW BUDDHIST AND CHRISTIAN STYLISTIQUES EN-ACT MUNDANE FAILURE AND ULTIMATE HOPE* Robert Magliola National Taiwan University, (retired) º·¤Ñ´ÂèÍ กก ก ก ก ก กก ( ) ก ก ( 15931633) กก กก ก Shobogenzo---- Dogen Zenji (12001253) ก Dogen- ก Abstract Both Buddhist and Christian teachingtexts often deconstruct the “merely” mundane so that the learner can advance towards beatitude. A pre cious few of these texts teach by miming such a deconstruction via subtle Prajna~- Vihara,- Volume 12, Number 2 JulyDecember 2011, 110 c 2000 by Assumption University Press literary techniques: the textual surfaces or conventions actout the role of naï ve appearance, and the subtexts that subvert them actout how confident trust (in the Buddha’s Teachings, for the Buddhists; in Christ’s Divine Prom ises, for the Christians) can find fulfillment. In the great poem “The Altar” (by George Herbert, 15931633), the holistic appearance of the altar bears hid den signals of its own real brokenness, and these signals point to the subtext that is the Christian’s hope. In the great Shobo-genzo- --- of Dogen Zenji (1200 1253), formal techniques scramble conventional holisms and fixed identities in order to actout the “true nature” of realityreality, for Dogen, is at once “con tinuous flux” (and “absolute density”). Both Buddhism and Christianity affirm “hope” in the sense of confi dent trust: Buddhists trust in the reliability of the Dharma (Teaching) and Chris tians trust in Christ and the Divine Promises. Through most of their histories, both religions have stressed the impermanence of the merelymundane world, and encouraged detachment therefrom.
    [Show full text]
  • Derrida and Buddha: a Review of Buddhisms and Deconstructions
    Concentric: Literary and Cultural Studies 33.2 September 2007: 197-201 Derrida and Buddha: A Review of Buddhisms and Deconstructions Buddhisms and Deconstructions, Ed. Jin Y. Park. New York: Rowman and Littlefield, 2006. 290 pages. For many years Robert Magliola has pioneered a bold effort to think together the Prasangika-Madhyamika tradition of Mahayana Buddhism inspired by Nagarjuna, the deconstructions of Jacques Derrida, and the Catholic tradition of Trinitarian and mystical theology. In Derrida on the Mend (1984), Magliola proposed to reflect “between the Tao” (Derrida), “a/Mid the Tao” (Heidegger), and “Across the Tao” (Buddhist and Christian differentialisms), interweaving Derrida’s and Heidegger’s projects with Nagarjuna and Christian theology and audaciously claiming that Derrida’s differentialism can illumine the mystery of the Christian Trinity better than traditional Western metaphysical models. In 1997 Magliola published a partially autobiographical reflection, On Deconstructing Life-Worlds: Buddhism, Christianity, Culture, which ranged widely across various painful, personal life experiences, as well as a number of academic deconstructive ventures. Half of the papers in the volume under review come from a panel on “Buddhism, Deconstruction and the Works of Robert Magliola,” which was held at the twenty- second annual conference of the International Association for Philosophy and Literature; the other papers were solicited for this volume. The volume concludes with a substantial “Afterword” by Magliola, in which he responds to various critics and dialogue partners. Not claiming any direct dependence of Derrida upon Mahayana Buddhism, Magiola himself acknowledges that Derrida is not a Buddhist, “nor is he all that familiar with Buddhism as a philosophy” (262).
    [Show full text]
  • Neither Nihilism Nor Absolutism: on Comparing the Middle Paths Ofnagfujuna and Derrida
    Neither nihilism nor absolutism: On comparing the middle paths ofNagfujuna and Derrida By: Darrin Douglas Mortson (110050091) Faculty of Religious Studies McGill University, Montreal Final submission: August, 2004 A thesis submitted to McGill University in partial fulfilment of the requirements of the degree of Master of Arts © Darrin Douglas Mortson, 2004 Library and Bibliothèque et 1+1 Archives Canada Archives Canada Published Heritage Direction du Branch Patrimoine de l'édition 395 Wellington Street 395, rue Wellington Ottawa ON K1A ON4 Ottawa ON K1A ON4 Canada Canada Your file Votre référence ISBN: 0-494-12751-1 Our file Notre référence ISBN: 0-494-12751-1 NOTICE: AVIS: The author has granted a non­ L'auteur a accordé une licence non exclusive exclusive license allowing Library permettant à la Bibliothèque et Archives and Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par télécommunication ou par l'Internet, prêter, telecommunication or on the Internet, distribuer et vendre des thèses partout dans loan, distribute and sell th es es le monde, à des fins commerciales ou autres, worldwide, for commercial or non­ sur support microforme, papier, électronique commercial purposes, in microform, et/ou autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriété du droit d'auteur ownership and moral rights in et des droits moraux qui protège cette thèse. this thesis. Neither the thesis Ni la thèse ni des extraits substantiels de nor substantial extracts from it celle-ci ne doivent être imprimés ou autrement may be printed or otherwise reproduits sans son autorisation.
    [Show full text]
  • Contending with Postmodern Hermeneutics and Biblical Criticism Thinking Philosophical Theology with the Jesus Seminar
    Contending with Postmodern Hermeneutics and Biblical Criticism Thinking Philosophical Theology with the Jesus Seminar David Galston The Jesus Seminar concluded its project on the historical Jesus in 1998 with the work on the Profiles of Jesus1 (2002). This collection of essays followed the publication of The Acts of Jesus, which in turn was the follow up to the more controversial and widely known original publication of the Seminar, The Five Gospels2 (1993). The conclusions of The Five Gospels were in general sync with biblical schol- arship when the Fellows of the Seminar claimed that approximately twenty percent of the sayings attributed to Jesus over the first three centuries of the Common Era could be judged as reasonably historic.3 This was the consensus reached through a simple voting technique expressing the collective opinion on the authenticity of Jesus sayings. The colors red and pink represented the opinion that Jesus probably said this or something like this. The colors grey and black expressed degrees of greater improbability. Even though the conclusions of the Seminar in relation to the sayings of Jesus were uncontroversial in the general setting of biblical studies, that the media followed with interest the deliberations of the Seminar turns the otherwise academic project called “The Jesus Seminar” into a kind of catchphrase, if not a convenient paradigm to represent questionable scholarship, anti-Christian sentiment, and generally fringe ideas. The Seminar in fact rested its conclusions on the fundamentals of mainline biblical criticism that were established after the revolutionary breakthroughs of nineteenth- and twentieth-century histori- ography. To be sure, the Seminar did not just repeat the conclusions of previous generations but, like all scholarly enterprises, relied upon previous work to stir new perspective and expose the need for new or revised models.
    [Show full text]
  • Sunyata and Kenosis.Qxd
    Šðnyat„ and Kenõsis JAMES W. HEISIG According to the author of the Acts of the Apostles, what prevented Christian- ity from spreading to the East in the early years of its mission was a dream. In the course of his second missionary journey, Paul’s plans to return west to Ephesus from Iconium were thwarted, and he was drawn instead to the verge of the East. The scripture speaks of the inner inspiration urging him from place to place as a Spirit pushing from behind like a driving wind. Then one night a Macedonian ³gure appeared to him in a vision and begged him to return to help the Christian community there. At once Paul and his troop pulled up stakes and headed back to the Mediterranean basin (Acts 16: 9–10). The hindsight of history, as Jacques Ellul points out, makes the turn East seem the logical thing. There Paul would have been free “to proclaim a spiritual religion in the homeland of spiritual religions.”1 Instead the ³rst Christian mission kept to the path of the Jewish diaspora, where it was to establish itself as Church and sink the cultural roots that nourish it to this day. In time, of course, Christianity in various forms and under a variety of inspira- tions was to encounter the spirituality of the East. But it was never able to face it with the youthful detachment from institutional structures and openness to doc- trinal formation that characterized those early years. Despite the universality of its claims and its perennial hope of winning all the cultures of the earth to its faith, Christianity has been shaped by a radical historicity that has been at once its great- est strength and its greatest peril.
    [Show full text]
  • Philosophy-Self-Study-2019.Pdf
    Florida Atlantic University 2018 Academic Program Review Self-Study Report Program: Philosophy Program Director/ Coordinator Name: Marina P. Banchetti Program Self-Study Contact: Marina P. Banchetti Self-Study Contact Email: [email protected] Self-Study Contact Phone Number: (561) 297-3816 FAU Philosophy Department Self-Study Table of Contents A. Mission and purpose of the program ..................................................................................... 1 • Mission and values .............................................................................................................. 1 • Context within the mission of the BOG and FAU Strategic Plans ...................................... 2 B. Date and description of last external review ......................................................................... 6 • Findings and recommendations ........................................................................................... 6 • Changes made since the last review .................................................................................... 8 C. Instruction ................................................................................................................................ 9 • Baccalaureate Program ........................................................................................................ 9 o Student Learning Outcomes .................................................................................... 9 o Assessment of learning outcomes ..........................................................................
    [Show full text]
  • Buddhism, Christianity， Culture
    392 Japanese Journal of Religious Studies 25/3-4 Robert M a g lio la ，On Deconstructing Life-Worlds: Buddhism, Christianity， Culture. American Academy of Religion Cultural Criticism Series. Number 3. Atlanta: Scholars Press, 1997. pp. isbn 0-7885-0295-6. It is hard to get a handle on deconstructive writing. It slithers away the moment one thinks to have a firm grasp. Robert Magliola has written a slithery book. Yet, it is clear in its way, for, unlike authors who hide behind their scholarship, he has deigned to recount his own journey through his own life- worlds，cultural and religious. Edith Wyschogrod notes in her Preface that these “biographical segments...bring to the fore transitoriness and becoming in their very passage, the ungroundedness of things” (p. xi). All philosophies come out of the life experience of their authors, but Magliola opens the door a crack that perfect strangers may glimpse the origins of his thinking in a series of decidedly unholistic and fragmenting experiences—from his Italian Roman Catholic upbringing, Jesuit seminary sufferings, bouts of depression, painful marriage, discovery of Buddhism, and encounters with the rigidity of the academy, to Derridean deconstruction, the island of Taiwan, and Thailand. He outlines his experience of life, which “has been precisely the falling apart of putative holisms, cultural, political, and religious” (p. 72). Such openness opens him to all manner of criticism, for what we really criti­ cize in one another are not so much ideas as life orientations and choices. Magliola’s experiences are as they are— sometimes deep and penetrating, sometimes less so~which is to say that they are not my experiences.
    [Show full text]
  • Nagarjuna and Chi-Tsang on the Value of “This World”: a Reply to Kuang-Ming Wu’S Critique of Indian and Chinese Madhyamika Buddhism
    robert magliola NAGARJUNA AND CHI-TSANG ON THE VALUE OF “THIS WORLD”: A REPLY TO KUANG-MING WU’S CRITIQUE OF INDIAN AND CHINESE MADHYAMIKA BUDDHISM This paper aims to show that classical Indian and Chinese Mad- hyamika Buddhism, when properly understood, are not ‘world- negating’ in any sense that precludes the positive fullness of mundane life. My argumentation is intended as a response to Kuang-ming Wu’s depreciation of Buddhism in general and the Madhyamaka in partic- ular, in his otherwise impressive book, On Metaphoring.1 That Kuang- ming Wu, so established a scholar of Chinese philosophy, chooses to be so dismissive when his eye turns to Buddhism has long aroused my consternation. As a Chinese scholar, Kuang-ming Wu must know that all the ‘Great Vehicle’ Buddhist schools explain that ‘pain’ can be (1) a purification of bad karma (in those who are not yet Bodhisattvas and who accept pain with proper intention) or (2) an appropriation gratuitously undertaken to save others (by those who are Bod- hisattvic—indeed, the heroic exploits of the Cloth Bag monk [Pu-tai ho-shanga] in this regard are even the stuff of TV-serials in Chinese language communities around the world). Yet Wu generalizes, “For Buddhism, pain is false, vain unwelcome bubbles in the calm Lake of Nothingness.”2 As a Chinese scholar he must know, from the massive presence of the Hua-Yen and T’ien-Tai traditions in Chinese culture, that Great Vehicle Buddhism finds in everything a precious significance, yet he can categorically say that for Buddhism “all is mere fury of
    [Show full text]
  • Read Article
    ISSN 1076-9005 Volume 5 1998: 57-62 Publication date: 14 February 1998 Healing Deconstruction: Postmodern Thought in Buddhism and Christianity. Edited by David Loy. American Academy of Religion, Reflection and Theory in the Study of Religion, no. 3. Atlanta: Scholars Press, 1996. Pp. 120. ISBN: 0-7885-0122-4, US $23.95. On Deconstructing Life-Worlds: Buddhism, Christianity, Culture. By Reviews Reviews Robert Magliola. American Academy of Religion, Cultural Criticism, no. 3. Atlanta: Scholars Press, 1997. Pp. xxii + 202. ISBN: 0-7885-0296-4, US $19.95. Reviewed by N. Robert Glass Island University, New York Online Online Email: @southampton.luinet.edu © 1998 N. Robert Glass JBE JBE JBE JBE Copyright Notice Digital copies of this work may be made and distributed provided no charge is made and no alteration is made to the content. Reproduction in any other format with the exception of a single copy for private study requires the written permission of the editors. All enquiries to [email protected]. Postmodernity is about giving up the metaphysical security that guarantees sameness and allowing the radicality of diversity and differencepossibly even irreconcilable differenceto play it- self out. Postmodernity is willing to risk presuppositions, foun- dations, criteria in the name of difference. James Buchanan1 Postmodernism is about difference, but there are different kinds of dif- ference. As Edith Wyschogrod put it, . there are alternative strands of postmodernism. First, there is the tendency in which delay and difference as disruptive of cog- nitive, axiological, and metaphysical wholeness are stressed. The other thread . posits desire as a kind of plenum with nothing to stop its headlong rush other than lines of flight that turn the ple- num into its obverse [pure emptiness].2 While the former strand tends to work with and against the limits of the Reviews Reviews logic of the binary systems of language and thought, the latter focuses on the alternative possibilities offered by instinct, emotion, force and desire.
    [Show full text]
  • Heine on Park, 'Buddhisms and Deconstructions (New Frameworks for Continental Philosophy)'
    H-Buddhism Heine on Park, 'Buddhisms and Deconstructions (New Frameworks for Continental Philosophy)' Review published on Friday, September 1, 2006 Jin Y. Park. Buddhisms and Deconstructions (New Frameworks for Continental Philosophy). Lanham: Rowman & Littlefield Publishers, 2006. xxii + 290 pp. $87.00 (cloth), ISBN 978-0-7425-3417-9; $30.95 (paper), ISBN 978-0-7425-3418-6. Reviewed by Stephen Heine (Florida International University)Published on H-Buddhism (September, 2006) This book contains a number of fascinating articles dealing with a comparison between two systems of thought, one a longstanding tradition from the East and the other a contemporary movement in the West, that have in common an emphasis on a main philosophical element--the interconnectedness of phenomena characterized as emptiness in Mahayana Buddhism, and "difference" or différance in the works of Derrida.[1] Other forms of modern Western thought such as existentialism, phenomenology, psychoanalysis, and pragmatism have come close to and are often compared with Buddhism for the way they advocate going beyond egocentrism and substantive notions of selfhood to realize a dynamic and holistic understanding of reality. However, according to this volume, it is deconstructionism that is the best approximation in seeking to overthrow logocentrism in all its manifestations, overt and hidden, and to surpass onto-theology (a term first coined by Heidegger to capture the Western metaphysical and theological traditions both based on substantive ontology). What particularly links various schools of Mahayana Buddhism and Derridean middle path deconstruction is an uncompromisingly critical approach to all viewpoints and ideologies and the refutation of illusory notions and philosophical inconsistencies.
    [Show full text]
  • Care of Self and Meaning of Life: Asian and Christian Reflections
    Cultural Heritage and Contemporary Change Series IIIA, East Asian Philosophical Studies, Volume 32 Series VIII, Christian Philosophical Studies, Volume 18 General Editor George F. McLean Care of Self and Meaning of Life: Asian and Christian Reflections Edited by William Sweet Cristal Huang The Council for Research in Values and Philosophy Copyright © 2016 by The Council for Research in Values and Philosophy Box 261 Cardinal Station Washington, D.C. 20064 All rights reserved Printed in the United States of America Library of Congress Cataloging-in-Publication Care of self and meaning of life: Asian and Christian reflections / edited by William Sweet, Cristal Huang. pages cm. -- (Cultural heritage and contemporary change. Series IIIA, East Asian philosophical studies ; Volume 32) (Cultural heritage and contemporary change. Series VIII, Christian philosophical studies ; Volume 18) Includes bibliographical references and index. 1. Life. 2. Self-care, Health. 3. Medical care. 4. Philosophy and religion. 5. Philosophy, Chinese. 6. Christian philosophy. I. Sweet, William, editor. BD435.C27 2015 2015036170 128--dc23 CIP ISBN 978-1-56518-313-1 (pbk.) Table of Contents Introduction: Philosophy, Religion, and Care of Self 1 —William Sweet 1.. Christian Philosophy and the Meaning of Life 15 —William Sweet 2. Love and Freedom as Essentials in the Process of 37 Creative Evolution —Wen-Hsiang Chen 3. The Hermeneutical Perspective and Christian 55 Humanity —Cristal Huang 4. A Systemic-Hermeneutical Ground-Conception of 65 Genetic and Developmental Psychology —Jing-Jong Luh 5. The Philosophical Method of Maurice Merleau- 91 Ponty: Styles and Negations —Michel Dalissier 6. Philosophical Counselling and The Cloud of 109 Unknowing —Bernard Li 7.
    [Show full text]
  • Charles B. Jones 周文廣
    CHARLES B. JONES 周文廣 Ordinary Professor | 教授 School of Theology and Religious Studies 神學及宗教研究學院 The Catholic University of America | 美國天主教大學 620 Michigan Ave. NE Washington, DC 20064–0001 (202) 319-6882 (Office) (202) 319-5704 (Fax) Electronic mail: [email protected] CURRICULUM VITÆ POSITIONS HELD The Catholic University of America: Associate Dean for Graduate Studies, School of Theology and Religious Studies (2009–2015) Ordinary Professor, School of Theology and Religious Studies (2020- ) Associate Professor, School of Theology and Religious Studies (2002–2020 ) Assistant Professor, Dept. of Religion and Religious Education, School of Religious Studies (1996–2002) Other Institutions: Instructor, Religion Department, Carleton College (1995–1996) Instructor, College of William and Mary (Spring 1992) EDUCATION Ph.D.: 1996. University of Virginia. Department of Religious Studies, History of Religions program, emphasis on East Asian Buddhism. Title of dissertation: Buddhism in Taiwan: An Historical Survey. M.A.: 1992. University of Virginia. Department of Religious Studies. M.T.S.: 1988. The Divinity School, Duke University, magna cum laude. Thesis: The Buddhist- Christian Dialogue: the History and Theology of Encounter. B.A.: 1980. Morehead State University. Major: music. PUBLICATIONS 1. Books (as author) 4. Pure Land Buddhism: A Brief Introduction to the History, Tradition, and Practice. Boston: Shambhala. Under contract. 3. Chinese Pure Land Buddhism: Understanding a Tradition of Practice. Pure Land Buddhist Studies Series. Honolulu: University of Hawai‘i Press, 2019. 2. The View from Mars Hill: Christianity in the Landscape of World Religions. Cambridge, MA: Cowley Publications, 2005. 1. Buddhism in Taiwan: Religion and the State, 1660–1990. Honolulu: University of Hawai‘i Press, 1999.
    [Show full text]