Social Phenomenology: Husserl, Intersubjectivity, and Collective Intentionality brings together insights from the tradition of Husserlian phenomenology and from recent discussions of collective intentionality. Eric Chelstrom offers a unique account of how consciousness is formative of the social world-that is, in some cases our collectively thinking something to be the case is what makes it so. For instance, that the money one uses on a daily basis is worth something is not because of its physical characteristics, but because we believe that those physical traits, printed by the right institutions, make it so. Our institutions only have authority because we believe they do. This book promotes a position between atomism and collectivism. Chelstrom argues that there is, strictly speaking, no such thing as collective consciousness. Further, this book disputes the atomistic conception of the human subject, the view that individuals are like islands unto themselves, able to develop their capacities independent from others, and free of necessary relations to others. The resulting analysis in the work offers a strong challenge to common interpretations of the philosophy of Edmund Husserl. Social Phenomenology is primarily written for phenomenologists concerned with the social world. Its broader aim, however, is to draw into dialogue both analytic and continental philosophers working in social philosophy, specifically on collective intentionality. Book jacket.
The three extended essays in this book provide a set of much-needed inquiries into the connections between Buddhism and critical theory. Both Buddhism and critical theory struggle with the same contemporary forces, from ecological peril to psycho-social violence, and they both offer radically negative critiques of the present as well as utopian postures toward the future. Like other books in the innovative TRIOS series, this one offers readers ambitious essays produced through long-standing conversation among three challenging thinkers. The first essay, by Marcus Boon, explores the politics of sunyata or emptiness as they emerged from 1936 to 1976 in the wake moments of political crisis for both Buddhism and Marxism. Boon illuminates the role of Buddhism in the work of the French philosopher Georges Bataille, the Buddhist politics of the Tibetan writer Gendun Chopel, and the Buddhist anarchism of Gary Snyder. Eric Cazdyn s essay reveals a shared function between the Buddhist category of enlightenment, the Marxist category of revolution, and the psychoanalytic category of cure. The third essay in this trio, by Timothy Morton, explores a phenomenon he calls Buddhaphobia, a fear of Buddhism he attributes to modernity s anxieties about nothingness. Morton argues that critical theory can speak to our dark ecological future only if it attends to current forms of economic and social nihilismand challenge in which Buddhism can serve critical theory as an ally.
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