1 Haley Irene Burke Curriculum Vitae, May 2021
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A Hermeneutic Phenomenology: the Death of the Other Understood As Event
Journal of Applied Hermeneutics March 20, 2017 The Author(s) 2017 A Hermeneutic Phenomenology: The Death of the Other Understood as Event Harris B. Bechtol Abstract This is a phenomenological description of what is happening when we experience the death of another that interprets surviving or living on after such death by employing the term event. This term of art from phenomenology and hermeneutics is used to describe a disruptive and transformative experience of singularity. I maintain that the death of the other is an experience of an event because such death is unpredictable or without a horizon of expectation, excessive or without any principle of sufficient reason, and transformative or a death of the world itself. Keywords Death, Mourning, the Other, Event, Phenomenology, Derrida And you, O tree, whose branches already are casting their shadows on one poor body and soon will be overshadowing two, preserve the marks of our death; let your fruit forever be dark as a token of mourning, a monument marking the blood of two lovers. (Ovid, 2004, 4.157-161) Poetry, literature, and art in general have a unique ability to expose us to common experiences so that we see the heart of these experiences as we live them out in everyday life. Art can function as a mirror of our deepest philosophical concerns by highlighting our average, everyday understanding of phenomena. Though classified under myth, Ovid’s account of how the mulberry tree came to bear red instead of white berries functions in just this way. He shows in the tragic love of Thisbe and Pyramus how the death of a loved one is carried by the world itself through the world’s own metamorphosis. -
Ontotheology? Understanding Heidegger’S Destruktion of Metaphysics* Iain Thomson
T E D U L G O E R · Internationa l Journal o f Philo sophical Studies Vol.8(3), 297–327; · T a p y u lo o r Gr & Fr ancis Ontotheology? Understanding Heidegger’s Destruktion of Metaphysics* Iain Thomson Abstract Heidegger’s Destruktion of the metaphysical tradition leads him to the view that all Western metaphysical systems make foundational claims best understood as ‘ontotheological’. Metaphysics establishes the conceptual parameters of intelligibility by ontologically grounding and theologically legitimating our changing historical sense of what is. By rst elucidating and then problematizing Heidegger’s claim that all Western metaphysics shares this ontotheological structure, I reconstruct the most important components of the original and provocative account of the history of metaphysics that Heidegger gives in support of his idiosyncratic understanding of metaphysics. Arguing that this historical narrative generates the critical force of Heidegger’s larger philosophical project (namely, his attempt to nd a path beyond our own nihilistic Nietzschean age), I conclude by briey showing how Heidegger’s return to the inception of Western metaphysics allows him to uncover two important aspects of Being’s pre-metaphysical phenomeno- logical self-manifestation, aspects which have long been buried beneath the metaphysical tradition but which are crucial to Heidegger’s attempt to move beyond our late-modern, Nietzschean impasse. Keywords: Heidegger; ontotheology; metaphysics; deconstruction; Nietzsche; nihilism Upon hearing the expression ‘ontotheology’, many philosophers start looking for the door. Those who do not may know that it was under the title of this ‘distasteful neologism’ (for which we have Kant to thank)1 that the later Heidegger elaborated his seemingly ruthless critique of Western metaphysics. -
Dr. Theodore George Professor and Head Department of Philosophy
Dr. Theodore George Professor and Head Department of Philosophy Texas A&M University [email protected] Areas of specialization: Gadamer, contemporary hermeneutics, contemporary continental ethics, philosophy of art and aesthetics, Hegel, German Idealism and Romanticism Areas of competence: continental European philosophy since Kant, the history of Western philosophy Education: Ph.D. in Philosophy, Villanova University, 2000 Dissertation: “Hegel’s Speculative Theory of Political Life: Community and Tragedy in the Phenomenology of Spirit” Committee: Dr. Dennis Schmidt (Director), Dr. Walter Brogan, Dr. Julie Klein Fulbright Fellow, Eberhard Karls University of Tübingen, 1998–1999 Host: Prof. Dr. Günter Figal M.A. in Philosophy, Villanova University, 1997 B.A. in Philosophy and German (double major), Whitman College, 1993 Cum Laude, with honors and distinction in Philosophy and with distinction in German Thesis: “The Structure of Rebirth in Walden: A Connection with Thus Spoke Zarathustra” Appointments: Head, Department of Philosophy, Texas A&M University, 2015–present (Research leave 2018–2019; Interim Head 2014–2015) Professor of Philosophy, Texas A&M University, 2020–present Associate Professor of Philosophy, Texas A&M University, 2007–2020 Assistant Professor of Philosophy, Texas A&M University, 2001–2007 Honorary Appointment: Senior Researcher, College of Fellows, Philosophy Research Institute, Western Sydney University, Sydney, Australia, 2016–present Editorial Positions: Editor, Epoché: A Journal for the History of Philosophy, 2012–present -
Brady Dehoust CV
1 Brady M. DeHoust Contact: Office: YMCA 321 [email protected] Texas A&M University (757) 777-5042 Education: Ph.D. in Philosophy (in progress) August 2020-Present Texas A&M University B.A. in Philosophy (with Distinction) and Communication Studies May 2019 Summa Cum Laude, Honors Program Christopher Newport University Research Interests: 19th and 20th Century Continental Philosophy (esp. hermeneutics, existentialism, and phenomenology), Philosophy of Rhetoric and Communication,Ethics (esp. virtue ethics, history of ethics), Ancient Greek Philosophy, Philosophy of Mythologyand Literature (Secondary Interests: Aesthetics, Philosophy of Technology[esp. media ecology], Environmental Philosophy, Philosophical Theology/Philosophy of Religion[esp. Christian philosophy], Philosophy of Language) Teaching & Related Experience: Instructor of Record,PHIL/ENGR 482: Engineering Ethics (Summer Term II), Texas A&M University, College Station, TX, July 2021. Teaching Assistant, PHIL/ENGR 482: Engineering Ethics (two sections), Dr. Martin Peterson and Dr. Glen Miller, Texas A&M University, College Station, TX, August 2020-May 2021. ➢ Spring 2021: sections 925 and 928 ➢ Fall 2020: sections 912 and 917 Philosophy Tutor (CRLA Certified), Center for Academic Success, Christopher Newport University, Newport News, VA, August 2017-April 2019. Writing Associate, Dept. of Philosophy and Religion,Christopher Newport University, Newport News, VA, January 2018-April 2018. Undergraduate Publications: “Rhetoric and Virtue: Toward an Ethics for the Symbol Using Animal,” The Cupola, CNU Office of Undergraduate Research and Creative Activity, vol. 13, June 2019, pp. 91-111. 2 “‘Of Men and of Angels’: An Axiology of Communication,”The Cupola, CNU Office of Undergraduate Research and Creative Activity, vol. 12, June 2018, pp. 124-151. -
Introduction
Introduction Poetizing and Thinking Charles Bambach and Theodore George The very gesture of thinking, Plato tells us inTheatetus , finds its origin in the experience of wondering (θαυμάζειν).1 But to wonder at or about something is to experience its strangeness, its irregularity, or its difference. It is with the other that philosophy begins. What confronts us as other brings us to a perplexity that opens us to the experience of questioning as the very movement and dynamic of thinking itself. Pondering such strangeness, interrogating its anomalous disparity, we see how thinking not only begins in wonder at the other, but its every turn toward questioning is borne by such wondering as what makes it at all possible. In his 1955 Cerisy lecture “What Is That—Philosophy?” Heidegger put forward the claim that “the pathos of wonder, does not simply stand at the beginning of philosophy. Wonder bears and thoroughly governs philosophy.”2 But if otherness belongs to such wonder, then we might also say that otherness—in the sense of ineradicable alterity—likewise bears and thoroughly governs whatever philosophy might undertake. What is other belongs to philosophy as its ἀρχή and ruling origin, one that it does not, however, leave behind as it makes its way within the world. Rather, in recognizing what is other as intimately belonging to its origin, philosophy confronts otherness as having an essential relation to whatever constitutes its own and proper task. In this sense, philosophy not only requires its other in order to be itself, but it is precisely this relation to its other that allows philosophical questioning to attend to the questionability of all that is. -
Heidegger, Marcuse, Feenberg1
SYMPOSIUM ON QUESTIONING TECHNOLOGY BY ANDREW FEENBERG 11th Biennial Conference of the Society for Philosophy and Technology, San Jose, California, 1999. [Inquiry, Summer 2000, pp. 225-238.] From the Question Concerning Technology to the Quest for a Democratic Technology: Heidegger, Marcuse, Feenberg1 Iain Thomson University of California, San Diego Abstract Andrew Feenberg's most recent contribution to the critical theory of technology, Questioning Technology, is best understood as a synthesis and extension of the critiques of technology developed by Heidegger and Marcuse. By thus situating Feenberg's endeavor to articulate and preserve a meaningful sense of agency in our increasingly technologized lifeworld, I show that some of the deepest tensions in Heidegger and Marcuse's relation re-emerge within Feenberg's own critical theory. Most significant here is the fact that Feenberg, following Marcuse, exaggerates Heidegger's 'fatalism' about technology. I contend that this mistake stems from Feenberg's false ascription of a technological 'essentialism' to Heidegger. Correcting this and several related problems, I reconstruct Feenberg's 'radical democratic' call for a counter-hegemonic democratization of technological design, arguing that although this timely and important project takes its inspiration from Marcuse, in the end Feenberg remains closer to Heidegger than his Marcuseanism allows him to acknowledge. I. Introduction Richard Wolin has remarked that '[t]he full story of Marcuse's relation to Heidegger has yet to be written.'2 Indeed, there are at least two stories to be told about the Marcuse-Heidegger relationship: the story of its historical past and the story of its philosophical future. Let us hope that intellectual historians like Wolin will continue to bring the past of this important relation to light; in the meantime, Andrew Feenberg has already begun writing the philosophical story of its future. -
Ontology and Ethics at the Intersection of Phenomenology and Environmental Philosophy*
Inquiry, 47, 380–412 Ontology and Ethics at the Intersection of Phenomenology and Environmental Philosophy* Iain Thomson University of New Mexico The idea inspiring the eco-phenomenological movement is that phenomenology can help remedy our environmental crisis by uprooting and replacing environmentally- destructive ethical and metaphysical presuppositions inherited from modern philosophy. Eco-phenomenology’s critiques of subject/object dualism and the fact/value divide are sketched and its positive alternatives examined. Two competing approaches are discerned within the eco-phenomenological movement: Nietzscheans and Husserlians propose a naturalistic ethical realism in which good and bad are ultimately matters of fact, and values should be grounded in these proto- ethical facts; Heideggerians and Levinasians articulate a transcendental ethical realism according to which we discover what really matters when we are appropriately open to the environment, but what we thereby discover is a transcendental source of meaning that cannot be reduced to facts, values, or entities of any kind. These two species of ethical realism generate different kinds of ethical perfectionism: naturalistic ethical realism yields an eco-centric perfectionism which stresses the flourishing of life in general; transcendental ethical realism leads to a more ‘humanistic’ perfectionism which emphasizes the cultivation of distinctive traits of Dasein. Both approaches are examined, and the Heideggerian strand of the humanistic approach defended, since it approaches the best elements of the eco-centric view while avoiding its problematic ontological assumptions and anti-humanistic implications. I. Introduction: Uncovering the Conceptual Roots of Environmental Devastation What happens when you cross phenomenology with environmental philoso- phy? According to the editors of Eco-Phenomenology: Back to the Earth Itself, you get an important interdisciplinary movement. -
Hermeneutic Responsibility: Vattimo, Gadamer, and the Impetus of Interpretive Engagement
Duquesne Studies in Phenomenology Volume 1 Issue 1 Hermeneutics Today Article 4 April 2020 Hermeneutic Responsibility: Vattimo, Gadamer, and the Impetus of Interpretive Engagement Theodore George Texas A&M University, [email protected] Follow this and additional works at: https://dsc.duq.edu/dsp Recommended Citation George, T. (2020). Hermeneutic Responsibility: Vattimo, Gadamer, and the Impetus of Interpretive Engagement. Duquesne Studies in Phenomenology, 1 (1). Retrieved from https://dsc.duq.edu/dsp/vol1/ iss1/4 This Article is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Duquesne Studies in Phenomenology by an authorized editor of Duquesne Scholarship Collection. H ERMENEUTIC R ESPONSIBILITY VATTIMO, GADAMER, AND THE IMPETUS OF INTERPRETIVE ENGAGEMENT THEODORE GEORGE Texas A&M University Few fields of study have drawn more attention to questions of responsibility—moral, social, and political—than contemporary Continental philosophy. In recent writings, Gianni Vattimo has returned to focus on his radical, even revolutionary hermeneutical considerations of responsibility.1 Within this context, his Gifford Lectures and related essays (published as Of Reality: The Purposes of Philosophy) address questions of hermeneutic responsibility elicited by the renewed philosophical interest in realism in our times. For Vattimo, as we shall see, it is our hermeneutical responsibility to resist, even to engage in interpretive conflict against, what he will describe as the “temptation of realism.” Both within the discipline of philosophy and in larger spheres of society and politics, realism is often lauded not only as, say, a metaphysical position but, moreover, as an ideal or even as an attitude.2 ‘Realism’ often stands for belief in the progress of knowledge through research in the sciences, suspicion of intellectual sophistication that obscures the facts, and, accordingly, trust in sound common sense. -
A Response to Don Ihde's Charge
Center for Open Access in Science ▪ https://www.centerprode.com/ojsp.html Open Journal for Studies in Philosophy, 2020, 4(1), 1-10. ISSN (Online) 2560-5380 ▪ https://doi.org/10.32591/coas.ojsp.0401.01001z _________________________________________________________________________ Thinking Essence, Thinking Technology: A Response to Don Ihde’s Charge Bowen Zha Kyushu University, Faculty of Humanities, Fukuoka, JAPAN Received: 6 April 2020 ▪ Accepted: 25 May 2020 ▪ Published Online: 2 June 2020 Abstract Heidegger’s seminal lecture, The Question Concerning Technology, has greatly influenced the contemporary philosophy of technology. However, scholars have different views regarding whether Heidegger’s concept of technology is essentialist. On the one hand, Andrew Feenberg and Don Ihde have argued for this description, while on the other, Iain Thomson has claimed that, though Heidegger appears to be a technological essentialist, but does little to discredit his profound ontological understanding of the historical impact of technology. In this essay, I will focus on Ihde’s critique and argue that his charge of essentialism is itself a misinterpretation of Heidegger’s understanding of technology. I conclude that the meaning of essence in Heidegger’s technology should be interpreted as that of “enduring,” and in that way, describing Heidegger’s concept of technology as essentialism is a metaphysical misinterpretation. Keywords: Martin Heidegger, Don Ihde, the essence of technology, romanticism, essentialism. 1. Introduction Martin Heidegger’s 1953 lecture The Questions Concerning Technology remains one of the most influential textbooks in the philosophy of English technology. Although widely celebrated, Heidegger’s dissertation is still regarded as an essentialist explanation of technology. Recently, technical philosophers such as Andrew Feenberg and Peter-Paul Verbeek reiterated this allegation of essentialism. -
| Society for Phenomenology and Existential Philosophy
SOCIETY FOR PHENOMENOLOGY AND EXISTENTIAL PHILOSOPHY Executive Co-Directors Brian Schroeder, Rochester Institute of Technology Alia Al-Saji, McGill University Executive Committee Brian Schroeder, Rochester Institute of Technology Alia Al-Saji, McGill University Amy Allen, Pennsylvania State University Dermot Moran, University College Dublin Alan D. Schrift, Grinnell College Emily Zakin, Miami University Ohio, Secretary-Treasurer Graduate Assistant Jessica Ryan Sims, Stony Brook University Advisory Book Selection Committee Jason M. Wirth, Seattle University, Chair Megan Craig, Stony Brook University Bret W. Davis, Loyola University Maryland Samir Haddad, Fordham University Sebastian Luft, Marquette University Ladelle McWhorter, University of Richmond Eduardo Mendieta, Pennsylvania State University Elaine P. Miller, Miami University Ohio Annika Thiem, Villanova University Advocacy Committee Mary Beth Mader, University of Memphis, Chair John Protevi, Louisiana State University Kathryn T. Gines, Pennsylvania State University Committee on the Status of Women Pleshette DeArmitt, University of Memphis, Chair (†) Elaine P. Miller, Miami University Ohio, Chair Rocío Zambrana, University of Oregon Mariana Ortega, John Carroll University Racial and Ethnic Diversity Committee Kris Sealey, Fairfield University, Chair Dilek Huseyinzadegan, Emory University Camisha Russell, University of California Irvine LGBTQ Advocacy Committee Jami Weinstein, Linköping University, Chair Emanuela Bianchi, New York University Ronald R. Sundstrom, University of San Francisco Webmaster Christopher P. Long, Pennsylvania State University Local Arrangements Contacts Andrew J. Mitchell, Emory University, local contact and organizer Noëlle McAfee and Cynthia Willett, Emory University, book exhibit coordinators SPEP Graduate Assistants Jessica Ryan Sims, Stony Brook University Eric Murphy, McGill University, incoming assistant All sessions will be held at the Atlanta Marriott Buckhead Hotel and Conference Center, located at 3405 Lenox Road NE, Atlanta, GA, 30326. -
Sánchez 2020 Page 1 Carlos Alberto Sánchez, Phd Professor Of
Carlos Alberto Sánchez, PhD Professor of Philosophy San José State University (408)924-7581 [email protected] http://www.sjsu.edu/people/carlos.sanchez Areas of Research and Publication • Mexican Philosophy • Philosophy of Violence • Philosophy of Immigration • Philosophy of History • Phenomenology and Existentialism Education • PhD., Philosophy, University of New Mexico, 2006. (Iain Thomson, Chair) • M.A., Philosophy, San Jose State University, 2000. • B.S., Advertising, San Jose State University, 1998. Academic Posts • Professor, 2015—Present San Jose State University o San Jose State University’s President Scholar 2017-2018 (Awarded to University’s Top Faculty Scholar). • Associate Professor, 2010—2015 San Jose State University • Assistant Professor, 2006—2010 San Jose State University Books Published (6) 1. (2020) Sánchez, Carlos Alberto & Francisco Gallegos. The Disintegration of Community: On Jorge Portilla’s Social and Political Philosophy, with Translations of Selected Essays. Albany: State University of New York Press. 2. (2017) Sánchez, Carlos Alberto & Robert E. Sanchez (Editors). Mexican Philosophy in the 20th Century: Essential Readings. Oxford University Press. 3. (2016) Sánchez, Carlos Alberto. Contingency and Commitment: Mexican Existentialism and the Place of Philosophy. Albany, NY: State University of New York Press. 4. (2012) Sánchez, Carlos Alberto. The Suspension of Seriousness: On the Phenomenology of Jorge Portilla. Albany, NY: State University of New York Press. 5. (2010) Sánchez, Carlos Alberto. From Epistemic Justification to Philosophical Authenticity: A Study in Husserl’s Phenomenological Epistemology. Lambert Academic Publishing. Sánchez 2020 Page 1 6. (2010) Sánchez, Carlos A. & Jules Simon. The Thought and Social Engagement in the Mexican- American Philosophy of John H. Haddox. Lewinston: The Edwin Mellen Press. -
Another Beginning? Heidegger, Gadamer, and Postmodernity
Another Beginning? Heidegger, Gadamer, and Postmodernity DAVID LIAKOS Houston Community College Abstract: Martin Heidegger’s critique of modernity, and his vision of what may come after it, constitutes a sustained argument across the arc of his career. Does Hans-Georg Gadamer follow Heidegger’s path of making possible “another beginning” after the modern age? In this article, I show that, in contrast to Heidegger, Gadamer cultivates modernity’s hidden resources. We can gain insight into Gadamer’s difference from Heidegger on this fundamental point with reference to his ambivalence toward and departure from two of Heidegger’s touchstones for postmodernity, namely, Fried- rich Nietzsche and Friedrich Hölderlin. We can appreciate and motivate Gadamer’s proposal to rehabilitate modernity by juxtaposing his rootedness in Wilhelm Dilthey and Rainer Maria Rilke with Heidegger’s corresponding interest in Nietzsche and Hölderlin. This difference in influences and conceptual starting points demonstrates Heidegger and Gadamer’s competing approaches to the modern age, a contrast that I concretize through a close reading of Gadamer’s choice of a poem by Rilke as the epigraph to Truth and Method. artin Heidegger’s critique of modernity, and his vision of what forms of Mlife and thinking may come after it, constitutes a sustained argument that stretches across the arc of his decades-long career and became increasingly central to his philosophical project beginning in the 1930s.1 Does Hans-Georg Gadamer, for his part, follow his teacher Heidegger’s path of making possible “another beginning” after the modern age? Here in this article, I intend to show that, in contrast to Heidegger’s proposal, Gadamer opts instead to cultivate modernity’s hidden resources.