By Hubert L. Dreyfus, Mark A. Wrathall
A better half to Phenomenology and Existentialism is an entire advisor to 2 of the dominant routine of philosophy within the 20th century.* Written by way of a workforce of major students, together with Dagfinn Føllesdal, J. N. Mohanty, Robert Solomon, Jean-Luc Marion* Highlights the realm of overlap among the 2 routine* good points longer essays discussing all of the major colleges of concept, shorter essays introducing trendy topics, and problem-oriented chapters* Organised topically, round innovations akin to temporality, intentionality, loss of life and nihilism* gains essays on strange matters, akin to medication, the feelings, synthetic intelligence, and environmental philosophy
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Extra resources for A Companion to Phenomenology and Existentialism (Blackwell Companions to Philosophy)
Sample text
Certainly, later existential and hermeneutic phenomenologists held this to be so. But in the case of history, as in the case of embodiment and sociality, Husserl retained a sharp sense (perhaps sharper than those who followed him) of the twin demands made by the things themselves: meaning comes to us as a trace of sedimented constitutive activity, as something bound up with a specific historical genesis; but at the same time it is always and only understood in current intentional experience. It is there and there alone that meaning – including the meaning of history itself – is concretely given.
Embodiment becomes “subject” when, in sensing the world through touch, it at the same time senses itself sensing. Only subsequently does this original embodiment get constituted as a Körper, a natural object that “belongs” to me by means of a self-enworlding, or “mundanization,” in which I come to understand myself as an animal, a human being, and so on. Husserl’s solution is, of course, not without its difficulties. , those belonging to my own embodied movements) retains elements of an intellectualistic construction.
However, this was clearly a problem that Husserl himself faced, for he did not take relations within and among noemata to be simply logical. Instead, he sought the origin of logical relations precisely in the sphere of the perceptual (see Husserl 1973, and below). Perception itself is merely proto-logical, its content in some ways non-conceptual, relations between noemata only quasi-inferential. To say that the noema of my perceiving a coffee cup adumbrates the hidden back side is not, for Husserl, to say that my concept of a cup demands that there be a back side.