Fænomenologi og eksistentialisme

Holly Langstaff reappraises the influential French thinker Maurice Blanchot's writing from the 1940s to his late work in the 1980s, demonstrating how Blanchot's exploration of the question of technology remains decisive throughout his career. She situates Blanchot's fictional and critical work in the context of his thinking of art as techne - as it develops out of Martin Heidegger's philosophy. While Blanchot follows Heidegger in the view that writing is a form of techne, he never appeals for salvation from the menace of technology in the modern era. Rather, he sees in all forms of technology the opportunity for a new way of thinking beyond value. This, Blanchot calls an entirely different sort of affirmation. Langstaff demonstrates Blanchot's ongoing importance for contemporary philosophical debate about technology, the post-human, and ecological thinking. Holly Langstaff is Lecturer in French at St Edmund Hall, University of Oxford

This book brings together the work of Wilfrid Sellars with work in 20th century phenomenology and 21st century speculative realism in order to think through one of the most important predicaments of contemporary philosophy. As a result of the disenchantment of nature in late modernity, philosophy has struggled to account for the place of persons, construed as loci of normative authority and responsibility, within a scientifically, naturalistically described world, bereft of values and norms. The book argues that Sellars takes both the framework of persons and science seriously and thinks that this implies the need not just for reconciling the manifest and scientific images but for fusing them into one stereoscopic vision of reality and our place in it. One of the main aims of this book is to address the issue of the form which a non-alienated experience of ourselves-in-the-world would take in the Sellarsian cryptic stereoscopic fusion of the manifest and the scientificimage. Through an extended discussion of Sellars¿ relevance for contemporary continental philosophy and phenomenology, in which his views on perception, the commonsense ¿lifeworld¿, science, normativity, personhood, morality and process metaphysics are presented and extended, the book sketches a novel view about what a stereoscopic fusion of the manifest and the scientific image would amount to at the level of our lifeworld experience.

This book deals with the evolution of mathematical thought during the 20th century. Representing a unique point of view combining mathematics, philosophy and history on this issue, it presents an original analysis of key authors, for example Bourbaki, Grothendieck and Husserl. As a product of 19th and early 20th century science, a canon of knowledge or a scientific ideology, mathematical structuralism had to give way. The succession is difficult, still in progress, and uncertain. To understand contemporary mathematics, its progressive liberation from the slogans of "modern mathematics" and the paths that remain open today, it is first necessary to deconstruct the history of this long dominant current. Another conception of mathematical thought emerged in the work of mathematicians such as Hilbert or Weyl, which went beyond the narrow epistemological paths of science in the making. In this tradition, mathematical thought was accompanied by a philosophical requirement. Modernity teaches us to revive it.The book is intended for a varied public: mathematicians concerned with understanding their discipline, philosophers of science, and the erudite public curious about the progress of mathematics.

This book is about all things consciousness, great and small. It starts by pointing to the key characteristic of consciousness, without realizing which it cannot be understood: like everything else about the mind, it is fundamentally a kind of computation. Among many other matters, this explains: how it is that we share some aspects of consciousness with bacteria; how it can arise in artificial machines and not just living ones; how the empty cocoon of the self that it spins ends up pretending to be the butterfly; and how consciousness dooms this virtual butterfly to the splendor and the suffering of being awake and aware. Unlike most other books on consciousness, this one includes a discussion of some possible ways whereby we, pinned like butterflies by our species¿ history and socioeconomic circumstances, can awake to our collective predicament and join forces to do something about it. It should be of interest to all readers who care about the nature of our lived experience ¿ andabout our survival, which depends on developing critical consciousness of our dire situation and the social dynamics that shape it.

This book is about choice. Undoubtedly, to decide lies at the heart of existentialism. Do we choose, or are we set? Both. Defining existentialism, a word coined by the French philosopher Gabriel Marcel in 1943, is irrelevant and impossible. Immaterial because an objectifying stance or "God's Eye" on the matter is absent. Unfeasible because existentialists hold a wide range of divergent positions when answering its two basic queries : Who am I? How to live? Given the replies to these questions are as inexhaustible as crucial, existentialism is never outdated or on the way out.The existentialists were averse to a detached, theoretical approach.In answering existential questions, the scientific, objectifying, cataloging, judgmental way of thinking is deemed grossly inadequate.In every moment, one can choose. And this freedom is fundamental. One can also choose servitude. The flexibility with which the calm mind molds each moment -with its time, space, matter, information, and consciousness- into something better than before depends on meditative self-knowledge. Authenticity, creativity, and spiritual connection depend on this.Such knowledge is not theoretical but born out of meditative practice used as a gate to the "fourth time" of the living present.

7 Meditations is a short work which intends to firmly ground the reader in simple meditative practice. The work contains six meditations with a physical focus and one final meditation which intends to develop a spiritual mindset. Existentialism is at the core of the book and is intended to be at the core of the meditative practice. Existentialism is that which gives reason for being and provides a solid foundation for living. For if we know why we exist then our life journey takes on a new perspective.

"Volume 27 of Heidegger's Complete Works offers a translation of the lecture course Einleitung in die Philosophie, which Martin Heidegger delivered in the winter semester of 1928-29 at the University of Freiburg. This course represents an important bridge between the last course Heidegger offered at Marburg in summer semester 1928, The Metaphysical Foundations of Logic, and the seminal winter semester 1929-30 course The Fundamental Concepts of Metaphysics. The two major themes treated in the course are the relation between philosophy and science and that between philosophy and Weltanschauung. It will come as no surprise to those familiar with Heidegger's work and teaching that the course is anything but a schematic introduction to an academic discipline labeled Philosophy. It is designed instead as a veritable initiation into philosophical thinking, with the stated aim of "getting philosophizing underway.""--

The author claims that concerning the "progress" and "development" of the technoscientific mind in the application of artificial intelligence, the anthropological definition of man has become not only outdated and ineffective, but "man" has become "superfluous" for the logic of the digital age. He develops his argumentative assumptions, critically confronting numerous approaches to this problem, from Heidegger, Severino, G. Anders, Deleuze, Simondon, and Wiener. By showing how the prospects of future philosophy presuppose technological singularity and extropy, the link between posthumanism and transhumanism, the author raises the question of the possibility of thinking differently from metaphysics within the labyrinth of language.

Sofern es im phänomenologischen Sinne nur Sein geben kann, wenn es Erscheinen gibt, ist unsere Seinserfahrung an eine originär leibliche Subjektivität gebunden, welche als Lebenserprobung jeder Seinsbegegung transzendental vorausliegt. Dem wird im Zusammenhang mit dem abendländischen Transzendenzbegriff nachgegangen, wobei auch die transkulturelle Perspektive der Leere im Buddhismus sowie der urchristlichen Doxa als Herrlichkeit Gottes berücksichtigt wird. Durch die Identität von Lebenserprobung und ursprünglichem Nicht-Wissen hinsichtlich solcher Lebenspassibilität ist zugleich jede Diskursivität aufgehoben, welche den Anspruch erhebt, über eine begriffliche Sinnstiftung diese Originarität unserer abgründigen Seins- als Lebenserprobung einholen zu können. Daraus ergeben sich ethische wie religiöse Konsequenzen für unsere kulturelle Zukunft, die nicht mehr von der Allgemeinheit mittels Wissen und Lebensformen geprägt sein wird, sondern wo Ipseität und Kopathos für alle Individuen inden Mittelpunkt rücken.

In the light of contemporary artistic and marketing practices, in which food osmospheres are staged in order to convey emotions and drive consumer behavior, this work speculates on the socio-political aesthetic implications of osmospheric foodification attempting to capture the essence of today's urban and domestic dwelling.

Lorenzo Girardi brings together themes of Europe, phenomenology and politics to reveal the relevance of Edmund Husserl and Jan Patöka's works for contemporary political issues. Addressing the concept of crisis in Europe, this book presents an agonistic conception of liberal democracy based on Patöka's phenomenological concept of problematicity.

Il'in's classic work is the most impassioned and cogent work by a Russian jurist on the rule of law. The product of nearly four decades of labor, which could not be published in the former Soviet Union, this revised edition places the work in the context of developments since its first English translation in 2013. The text is accompanied by one of Il'in's early and influential articles on law and power, a bibliography devoted to his life and work, and informed introductory essays about his contribution to the rule of law dialogue, the origins and transformations of the concept of legal consciousness and the fascinating history of his treatise on that subject. x, 403 pp.Ivan Aleksandrovich Il'in (¿¿¿¿¿¿ ¿¿¿¿¿¿¿¿¿¿¿¿¿¿¿ ¿¿¿¿) [1883-1954], sometime professor, Moscow Lomonosov State University, is one of the most widely-read legal philosophers of the twentieth century in post-Soviet Russia. William E. Butler is the John Edward Fowler Distinguished Professor of Law, Penn State Dickinson Law; Emeritus Professor of Comparative Law, University College London; and author of numerous works on post-Soviet legal systems, including Russian Law and Legal Institutions (3d ed.; 2021). Philip T. Grier, who has written extensively on Hegel and Il'in and translated Il'in's principal treatise on Hegelianism, is the Emeritus Thomas Bowman Professor of Philosophy and Religion at Dickinson College, Carlisle, Pennsylvania. Paul Robinson is a professor at the University of Ottawa.

This book has two main tasks: (1) to call attention to the special challenges presented by our experience of affect¿all varieties of pleasure and pain¿and (2) to show how these challenges can be overcome by an ¿enrichment approach¿ that understands affect as the enrichment or deterioration of conscious activity as a whole. This ¿enrichment approach¿ draws from Alfred North Whitehead as well as the pragmatists John Dewey and William James, all of whom thought of affect as a fundamental aspect of experience rather than a special class of feelings. It also draws from recent scientific research that suggests that the dynamic repertoire of consciousness can change, effectively expanding and contracting our capacity to feel. Weaving these perspectives together, the book develops a theory that accounts for the peculiar phenomenology of affect and sheds new light on a diverse range of experiences, from everyday pleasures and pains to the special satisfactions of the arts and religious festivity. At the same time, it presents a fresh and distinctively affect-centered perspective on the nature of consciousness.

Årets bedste ungdomsroman i LitauenLina er pa vej hjem fra et misbrugscenter, hvor hendes arkitekt-far er hemmeligt indlagt til afvænning. Ved et gammelt lager støder hun pa en jævnaldrende pige, der har stiftet en underlig klub, som Lina modvilligt begynder at komme i, selv om hun tvivler stærkt på den livsfilosofi, hendes nye venner følger.Ilona Ežerinytė (f. 1964) er en af Litauens mest værdsatte forfattere til børne- og ungdomsbøger og Grædeklubben blev kåret til årets bedste ungdomsroman i Litauen, 2018. Det er hendes første bog oversat til dansk.

Esta antología reúne los poemas más importantes de la obra poética de Javier Sánchez Aguilar (Pamplona, España, 1994). Sus primeras obras "Abstracción I" y "Abstracción II: Huellas inundadas" conforman un estilo rápsodico con semántica visceral y caótica, fruto de la época adolescente del poeta y marcada por el desamor. Por el contrario, los últimos poemas, como los pertenecientes a "El peregrino de Natales" y "Esqueletos", gozan de una honda profundidad y semántica intimista. Toda su obra está influenciada por el existencialismo y la conciencia de la mortalidad como eje vital. El desamor, la soledad, la libertad y la muerte son los grandes temas que planean sobre la poesía de Javier. Temas que culminan en una empatía hacia la existencia humana desde la vulnerabilidad que vive como fisioterapeuta con sus pacientes neurológicos.