This second edition of David Woodruff Smith’s stimulating introduction to Husserl has been fully updated and includes a new ninth chapter featuring contemporary issues confronting Husserl’s phenomenology. It introduces the whole of Edmund Husserl’s thought, demonstrating his influence on philosophy of mind and language, on ontology and epistemology, as well as ethical theory, and on philosophy of logic, mathematics, and science. Starting with an overview of Husserl’s life and works, and his place in twentieth-century philosophy and in Western philosophy as a whole, Smith introduces Husserl’s conception of phenomenology, explaining Husserl’s innovative theories of intentionality, objectivity, subjectivity, and intersubjectivity. In subsequent chapters Smith covers Husserl’s logic, metaphysics, realism and transcendental idealism, epistemology, and (meta)ethics. Finally, the author assesses the significance and implications of Husserl’s work for contemporary philosophy of mind and cognitive science. Also included is a timeline, glossary, and extensive suggestions for further reading, making Husserl, second edition, essential reading for anyone interested in phenomenology, twentieth-century philosophy, and the continuing influence of this eminent philosopher.
This collection explores the structure of consciousness and its place in the world, or inversely the structure of the world and the place of consciousness in it. Amongst the topics covered are: the phenomenological aspects of experience, dependencies between experience and the world and the basic ontological categories found in the world at large. Developing ideas drawn from historical figures such as Descartes, Husserl, Aristotle, and Whitehead, the essays together demonstrate the interdependence of ontology and phenomenology and its significance for the philosophy of mind.
This collection explores the structure of consciousness and its place in the world, or inversely the structure of the world and the place of consciousness in it. Amongst the topics covered are: the phenomenological aspects of experience, dependencies between experience and the world and the basic ontological categories found in the world at large. Developing ideas drawn from historical figures such as Descartes, Husserl, Aristotle, and Whitehead, the essays together demonstrate the interdependence of ontology and phenomenology and its significance for the philosophy of mind.
This second edition of David Woodruff Smith’s stimulating introduction to Husserl has been fully updated and includes a new ninth chapter featuring contemporary issues confronting Husserl’s phenomenology. It introduces the whole of Edmund Husserl’s thought, demonstrating his influence on philosophy of mind and language, on ontology and epistemology, as well as ethical theory, and on philosophy of logic, mathematics, and science. Starting with an overview of Husserl’s life and works, and his place in twentieth-century philosophy and in Western philosophy as a whole, Smith introduces Husserl’s conception of phenomenology, explaining Husserl’s innovative theories of intentionality, objectivity, subjectivity, and intersubjectivity. In subsequent chapters Smith covers Husserl’s logic, metaphysics, realism and transcendental idealism, epistemology, and (meta)ethics. Finally, the author assesses the significance and implications of Husserl’s work for contemporary philosophy of mind and cognitive science. Also included is a timeline, glossary, and extensive suggestions for further reading, making Husserl, second edition, essential reading for anyone interested in phenomenology, twentieth-century philosophy, and the continuing influence of this eminent philosopher.
Phenomenology is one of the most important and influential philosophical movements of the last one hundred years. It began in 1900, with the publication of a massive two-volume work, Logical Investigations, by a Czech-German mathematician, Edmund Husserl. It proceeded immediately to exert a strong influence on both philosophy and the social sciences. For example, phenomenology provided the central inspiration for the existentialist movement, as represented by such figures as Martin Heidegger in Germany and Jean-Paul Sartre in France. Subsequent intellectual currents in Europe, when they have not claimed phenomenology as part of their ancestry, have defined themselves in opposition to phenomenology. Thus, to give just one example, the first two works of Jacques Derrida, the father of deconstruction, were devoted to criticisms of Husserl’s phenomenological works. In the English-speaking world, where “analytic philosophy” dominates, phenomenology has recently emerged as a hot topic after decades of neglect. This has resulted from a dramatic upswing in interest in consciousness, the condition that makes all experience possible. Since the special significance of phenomenology is that it investigates consciousness, analytic philosophers have begun to turn to it as an underutilized resource. For the same reason, Husserl’s work is now widely studied by cognitive scientists. The current revival of interest in phenomenology also stems from the recognition that not every kind of question can be approached by means of experimental techniques. Not all questions are scientific in that sense. Thus, if there is to be knowledge in logic, mathematics, ethics, political philosophy, aesthetics, epistemology (theory of knowledge), psychology (from the inside), and the study of consciousness, among others, another method is clearly needed. Phenomenology is an attempt to rectify this. Its aim is to focus on the world as given in experience, and to describe it with unprecedented care, rigor, subtlety, and completeness. This applies not only to the objects of sense experience, but to all phenomena: moral, aesthetic, political, mathematical, and so forth. One can avoid the obscure problem of the real, independent existence of the objects of experience in these domains by focusing instead on the objects, as experienced, themselves, along with the acts of consciousness which disclose them. Phenomenology thus opens up an entirely new field of investigation, never previously explored. Rather than assuming, or trying to discern, what exists outside the realm of the mental, and what causal relations pertain to these extra-mental entities, we can study objects strictly as they are given, that is, as they appear to us in experience. This book explains what phenomenology is and why it is important. It focuses primarily on the works and ideas of Husserl, but also discusses important later thinkers, giving special emphasis to those whose contributions are most relevant to contemporary concerns. Finally, while Husserl’s greatest contributions were to the philosophical foundations of logic, mathematics, knowledge, and science, this book also addresses extensively the relatively neglected contribution of phenomenology to value theory, especially ethics, political philosophy, and aesthetics.
Edmund Husserl's importance for the philosophy of our century is immense, but his influence has followed a curious path. Rather than continuous it has been recurrent, ambulatory and somehow irrepressible: no sooner does it wane in one locality than it springs up in another. After playing a major role in Germany during his lifetime, Husserl had been filed away in the history-books of that country when he was discovered by the French during and after World War II. And just as the phenomenological phase of French philosophy was ending in the 1960's, Husserl became important in North America. There his work was first taken seriously by a sizable minority of dissenters from the Anglo-American establish ment, the tradition of conceptual and linguistic analysis. More recently, some philosophers within that tradition have drawn on certain of Husserl's central concepts (intentionality, the noema) in addressing problems in the philosophy of mind and the theory of meaning. This is not to say that Husserl's influence in Europe has alto gether died out. It may be that he is less frequently discussed there directly, but (as I try to argue in the introductory essay of this volume) his influence lives on in subtler forms, in certain basic attitudes, strategies and problems.
Descartes' Meditations on First Philosophy has proven to be not only one of the canonical texts of Western philosophy, but also the site of a great deal of interpretive activity in scholarship on the history of early modern philosophy over the last two decades. David Cunning's monograph proposes a new interpretation, which is that from beginning to end the reasoning of the Meditations is the first-person reasoning of a thinker who starts from a confused non-Cartesian paradigm and moves slowly and awkwardly toward a grasp of just a few of the central theses of Descartes' system. The meditator of the Meditations is not a full-blown Cartesian at the start or middle or even the end of inquiry, and accordingly the Meditations is riddled with confusions throughout. Cunning argues that Descartes is trying to capture the kind of reasoning that a non-Cartesian would have to engage in to make the relevant epistemic progress, and that the Meditations rhetorically models that reasoning. He proposes that Descartes is reflecting on what happens in philosophical inquiry: we are unclear about something, we roam about using our existing concepts and intuitions, we abandon or revise some of these, and then eventually we come to see a result as clear that we did not see as clear before. Thus Cunning's fundamental insight is that Descartes is a teacher, and the reader a student. With that reading in mind, a significant number of the interpretive problems that arise in the Descartes literature dissolve when we make a distinction between the Cartesian and non-Cartesian elements of the Meditations, and a better understanding of surrounding texts is achieved as well. This important volume will be of great interest to scholars of early modern philosophy.
Light -- our experience of light, our measurement of light, and the notion that light speed is constant -- can be understood to mark our interface with the cosmos. David A. Grandy's book moves from the scientific to the existential, from Einstein to Merleau-Ponty, from light as a phenomenon to light as that which is constitutive of reality. To measure the speed of light is to measure something about the way we are measured or blended into the cosmos, and that universal blending predetermines our measurement of light speed in favor of a universal or constant value. It's quite a trip, one aimed at scientists who have pondered light speed constancy, philosophers inclined to question the idea that mind and world are distinct, and scientifically or philosophically inclined persons who enjoy stretching themselves in new ways.
By developing a long-term supranational perspective, this ambitious, multi-faceted work provides a new understanding of ‘totalitarianism’, the troubling common element linking Soviet communism, Italian fascism and German Nazism. The book’s original analysis of antecedent ideas on the subject sheds light on the common origins and practices of the regimes. Through this fresh appreciation of their initial frame of mind, Roberts demonstrates how the three political experiments yielded unprecedented collective mobilization but also a characteristic combination of radicalization, myth-making, and failure. Providing deep historical analysis, the book proves that 'totalitarianism' best characterizes the common features in the originating aspirations, the mode of action and even the outcomes of Soviet communism, Italian fascism and German Nazism. By enhancing our knowledge of what ‘totalitarianism’ was and where it came from, Roberts affords important lessons about the ongoing challenges, possibilities, and dangers of the modern political experiment.
In this stimulating introduction, David Woodruff Smith introduces the whole of Husserl’s thought, demonstrating his influence on philosophy of mind and language, on ontology and epistemology, and on philosophy of logic, mathematics and science. Starting with an overview of his life and works, and his place in twentieth-century philosophy, and in western philosophy as a whole, David Woodruff Smith introduces Husserl’s concept of phenomenology, explaining his influential theories of intentionality, objectivity and subjectivity. In subsequent chapters he covers Husserl’s logic, metaphysics, realism and transcendental idealism, and epistemology. Finally, he assesses the significance and implications of Husserl’s work for contemporary philosophy of mind and cognitive science. Including a timeline, glossary and extensive suggestions for further reading, Husserl is essential reading for anyone interested in this eminent philosopher, phenomenology or twentieth-century philosophy.
René Descartes (1596–1650) is well-known for his introspective turn away from sensible bodies and toward non-sensory ideas of mind, body, and God. Such a turn is appropriate, Descartes supposes, but only once in the course of life, and only to arrive at a more accurate picture of reality that we then incorporate in everyday embodied life. In this clear and engaging book David Cunning introduces and examines the full range of Descartes’ philosophy. A central focus of the book is Descartes’ view that embodied human beings become more perfect to the degree that they move in the direction of finite approximations of independence, activity, immutability, and increased knowledge. Beginning with an introduction and a chapter on Descartes’ life and works, Cunning also addresses the following key topics: Descartes on the wonders of the material universe skepticism as epistemic garbage, and the easy dissolution of hyperbolic doubt Descartes’ three arguments for the existence of God the ontology of possibility and necessity freedom and embodiment arguments for the immateriality of mind sensible bodies and the pragmatic certainty by which to navigate them Descartes’ stoic view on how best to live. Descartes is an outstanding introduction to one of the greatest of Western philosophers. Including a chronology, suggestions for further reading, and a glossary of key terms, it is essential reading for anyone studying Descartes and the history of modern philosophy.
Brilliantly conceived and majestically written, this monumental work of European history recasts the five-hundred-year history of Germany. With Germany in the World, award-winning historian David Blackbourn radically revises conventional narratives of German history, demonstrating the existence of a distinctly German presence in the world centuries before its unification—and revealing a national identity far more complicated than previously imagined. Blackbourn traces Germany’s evolution from the loosely bound Holy Roman Empire of 1500 to a sprawling colonial power to a twenty-first-century beacon of democracy. Viewed through a global lens, familiar landmarks of German history—the Reformation, the Revolution of 1848, the Nazi regime—are transformed, while others are unearthed and explored, as Blackbourn reveals Germany’s leading role in creating modern universities and its sinister involvement in slave-trade economies. A global history for a global age, Germany in the World is a bold and original account that upends the idea that a nation’s history should be written as though it took place entirely within that nation’s borders.
Broad in scope and edited by two massive names in geography, this is a critical exploration of how the field has emerged and fared over the course of its modern institutionalization.
Highlighting the most important events, ideas, and individuals that shaped modern Europe, this text provides a concise history of the continent from the Enlightenment to the present day, focusing on the causes and consequences of revolution; the origins and development of human rights and democracy, and issues of European identity and integration.
The Quality of Thought develops and defends the thesis that thinking is a kind of experience, characterized by a sui generis phenomenology, and draws out the implications of this thesis for dominant views in philosophy of mind, philosophy of language, and metaphysics. The view defended is radically internalist and intensionalist, and goes against received doctrines in philosophy of mind (externalism) and language (extensionalism). The book offers arguments for the thesis, refutations of classic externalism (Putnam and Burge), arguments that standard motivations for direct reference theories of names, indexicals, and demonstratives are not inevitable, and alternative accounts of their (and their conceptual equivalents') semantics. It also addresses outstanding challenges to the phenomenal intentionalist view of thought content, including the existence of unconscious thought, the elusiveness of conceptual phenomenology, the matching content problem, phenomenal compositionality, and the determination of conceptual reference.
By assessing totalitarianism in a more deeply historical way, this study suggests how we might learn further lessons from this troubling phase of modern political development."--Jacket.
For most native speakers of English, the meanings of ordinary words like "blue," "cup," "stumble," and "carve" seem quite natural and self-evident. It turns out, however, that they are far from universal, as shown by recent research in the discipline known as semantic typology. To be sure, the roughly 6,500 languages around the world do have many similarities in the sorts of concepts they encode. But they also vary greatly in numerous ways, such as how they partition particular conceptual domains, how they map those domains onto syntactic categories, which distinctions they force speakers to habitually attend to, and how deeply they weave certain notions into the fabric of their grammar. Although these insights from semantic typology have had a major impact on the field of psycholinguistics, they have been mostly neglected by the branch of cognitive neuroscience that studies how concepts are represented, organized, and processed in our brains. In Concepts in the Brain, David Kemmerer exposes this oversight and demonstrates its significance. He argues that as research on the neural substrates of semantic knowledge moves forward, it should, to the extent possible, expand its purview to embrace the broad spectrum of cross-linguistic variation in the lexical and grammatical representation of meaning. Otherwise, it will never be able to achieve a truly comprehensive, pan-human account of the cortical underpinnings of concepts. Richly illustrated and written in an accessible interdisciplinary style, the book begins by elaborating the different perspectives on concepts that currently exist in the parallel fields of semantic typology and cognitive neuroscience. It then shows how a synthesis of these approaches can lead to a more unified and inclusive understanding of several domains of concrete meaning--specifically, objects, actions, and spatial relations. Finally, it explores a number of intriguing and controversial issues involving the interplay between language, cognition, and consciousness.
An enactive account of musicality that proposes new ways of thinking about musical experience, musical development in infancy, music and evolution, and more. Musical Bodies, Musical Minds offers an innovative account of human musicality that draws on recent developments in embodied cognitive science. The authors explore musical cognition as a form of sense-making that unfolds across the embodied, environmentally embedded, and sociomaterially extended dimensions that compose the enactment of human worlds of meaning. This perspective enables new ways of understanding musical experience, the development of musicality in infancy and childhood, music’s emergence in human evolution, and the nature of musical emotions, empathy, and creativity. Developing their account, the authors link a diverse array of ideas from fields including neuroscience, theoretical biology, psychology, developmental studies, social cognition, and education. Drawing on these insights, they show how dynamic processes of adaptive body-brain-environment interactivity drive musical cognition across a range of contexts, extending it beyond the personal (inner) domain of musical agents and out into the material and social worlds they inhabit and influence. An enactive approach to musicality, they argue, can reveal important aspects of human being and knowing that are often lost or obscured in the modern technologically driven world.
This book puts German policy toward Romania and the German East into a global context. One of the signal events of the twentieth century was Germany's effort to construct an empire in Europe modeled on the European experience outside Europe. The turn to European empire resulted less from the dynamics of capitalist expansion than from a deep crisis in global political and economic order. Confronted with the global economic and political power of the western allies, the Germans turned to Eastern Europe to construct a dependent space, tied to Germany as Central America was to the US. The First World War transformed how Germans thought about international order, empire and the nature of Romanians. The domestic consequences of Germany's eviction from global markets authorized deep interventions in Romanian society to establish a pre-eminent position for the German state inside Romania. David Hamlin embeds occupation and war aims in economic concerns.
In The Heroic Earth, David T. Murphy argues that geopolitical ideas were most dynamic and significant in Germany not during the Nazi era (1933-45) but in the democratic culture of the Weimar republic (1919-33). By helping to condition the German population to geopolitical ideas, which emphasized revision of the Versailles settlement and enlarging Germany's living space, geopolitics helped contribute to Nazi imperialism. From the defeat of Germany in 1918 until the rise of National Socialism i9n 1933, theories of geographical determinism enjoyed a broad currency in many fields of German public life. The ancient notion that environmental factors--climate, topography, resource distribution--shape society in significant ways was now applied in a radically determinist fashion to help Germans understand why they had lost the war and what they had to do to regain their place among the Great Powers. Under the rubric of Geopolitik, politicians, teachers, writers and others argued that they key to Germany's past, and the hope for its future, lay in understanding geography's determining impact upon races, cultures, states, and warfare. Theories of geographical determinism shaped German thinking about politics, race, science, education, aesthetics, and many other subjects on the eve of the Nazi era. Challenging traditional historiography, Murphy argues that geopolitics faded in importance after Adolf Hitler came to power.
Drawing on the work of Foucault and Bourdieu, David Lindenfeld illuminates the practical imagination as it was exhibited in the transformation of the political and social sciences during the changing conditions of nineteenth-century Germany. Using a wealth of information from state and university archives, private correspondence, and a survey of lecture offerings in German universities, Lindenfeld examines the original group of learned disciplines which originated in eighteenth-century Germany as a curriculum to train state officials in the administration and reform of society and which included economics, statistics, politics, public administration, finance, and state law, as well as agriculture, forestry, and mining. He explores the ways in which some systems of knowledge became extinct, and how new ones came into existence, while other migrated to different subject areas. Lindenfeld argues that these sciences of state developed a technique of deliberation on practical issues such as tax policy and welfare, that serves as a model for contemporary administrations.
Kaiser looks at 400 years of modern European history to find the political causes of war in four distinct periods, and shows how war became a natural function of politics. In a new preface and chapter, he shows which aspects of four past areas of conflict do--and do not--seem relevant to the near future, and sketches out new possibilities for Europe.
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