Fænomenologi og eksistentialisme

This book is an investigation into cultural variations in experiences of depression. Examining first-person accounts of depressed persons in Iran alongside similar previously studied data from the UK, the book highlights the cultural shaping at the heart of variations in experiences, manifestations, and articulations of depression. The analyses presented appeal to some of the longstanding pillars of Iranian culture, such as folk theories and literature, as well as the dominant social influences, like the Iran-Iraq war and the Islamic revolution. A central claim made, therefore, is that contrary to the universalising approaches in psychiatry, a better understanding of the workings of mental illness is achieved by situating individuals and their experience in a meaning-making sociocultural context.

This book argues that conscious experience is sometimes extended outside the brain and body into certain kinds of environmental interaction and tool use. It shows that if one accepts that cognitive states can extend, one must also accept that consciousness can extend. The proponents of Extended Mind defend the former claim, but usually oppose the latter claim. The most important undertaking of this book is to show that this partition is not possible on pain of inconsistency.Pii Telakivi presents three arguments for the hypothesis of Extended Conscious Mind, examines and answers the most common counterarguments, and introduces a novel means to interpret and apply the concept of constitution. She also addresses the tensions between analytic philosophy of mind and enactivism, and builds a bridge between two different traditions: on the one hand, extended mind, and on the other, enactivism and embodied mind¿and maintains that a unifying approach is necessary for atheory about extended consciousness.

This critical reader brings together both essential as well as under-recognized writings from the work of Don Ihde, one of the most important contemporary thinkers on technology and human experience.

This book describes about unlike usual differential dynamics common in mathematical physics, heterogenesis is based on the assemblage of differential constraints that are different from point to point. The construction of differential assemblages will be introduced in the present study from the mathematical point of view, outlining the heterogeneity of the differential constraints and of the associated phase spaces, that are continuously changing in space and time. If homogeneous constraints well describe a form of swarm intelligence or crowd behaviour, it reduces dynamics to automatisms, by excluding any form of imaginative and creative aspect. With this study we aim to problematize the procedure of homogeneization that is dominant in life and social science and to outline the dynamical heterogeneity of life and its affective, semiotic, social, historical aspects. Particularly, the use of sub-Riemannian geometry instead of Riemannian one allows to introduce disjointed and autonomous areas in the virtual plane. Our purpose is to free up the dynamic becoming from any form of unitary and totalizing symmetry and to develop forms, action, thought by means of proliferation, juxtaposition, and disjunction devices. After stating the concept of differential heterogenesis with the language of contemporary mathematics, we will face the problem of the emergence of the semiotic function, recalling the limitation of classical approaches (Hjelmslev, Saussure, Husserl) and proposing a possible genesis of it from the heterogenetic flow previously defined. We consider the conditions under which this process can be polarized to constitute different planes of Content (C) and Expression (E), each one equipped with its own formed substances. A possible (but not unique) process of polarization is constructed by means of spectral analysis, that is introduced to individuate E/C planes and their evolution. The heterogenetic flow, solution of differential assemblages, gives rise to forms that are projected onto the planes, offering a first referring system for the flow, that constitutes a first degree of semiosis.

As the motto »To the matters themselves!« (Zu den Sachen selbst!)shows, Husserl's phenomenology seeks to ground philosophy and thesciences on a solid foundation by going back to things themselves asconcrete matters. Ever since the publication of Husserl's Logical Investigationsin the year 1900/1911 that launched the phenomenologicalmovement, there have been many interpreters who believe that Husserl'sphenomenology is abstract and monistic. The aim of this bookis to correct these interpretations by showing that it is a concrete andpluralistic philosophy.Discussing some basic themes such as intentionality, transcendentalgenesis, transcendental subjectivity, the life-world, the relationshipbetween philosophy and empirical disciplines, and the issue of firstphilosophy and metaphysics, this book explains how the topic of >TheConcrete and the Plural< guided Husserl in developing his phenomenologyfrom the beginning to the end and develops phenomenologyinto a more concrete and more pluralistic philosophy than any otherphilosophy that has appeared up until now.

"What is the meaning of being?" This is the central question of Martin Heidegger's profoundly important work, in which the great philosopher seeks to explain the basic problems of existence. A central influence on later philosophy, literature, art, and criticism -- as well as existentialism and much of postmodern thought.

"Kontemplasjon er det høyeste uttrykket for menneskets intellektuelle og spirituelle liv. Det er selve livet: helt våkent, helt aktivt, helt levende. Det er åndelig undring. Det er umiddelbar ærefrykt for livets hellighet, for væren." (kap 1. Hva er kontemplasjon?) FRIHETENS FRØ henvender seg til alle åndelig søkende, og “innbyr til en reise mot noe som er så stort og annerledes at våre forestillinger ikke strekker til”, som Jan Schumacher skriver i forordet. Veien går gjennom vårt sanne selv og erfaringen av Gud som kjærlighet og treenighet, til den store, kosmiske dansen. Boken er et av Mertons mest kjente verker, og et betydelig bidrag til den katolske visdomslitteraturen i fotsporene til Johannes av Korset og middelalderens mystikere. Thomas Merton (1915-1968) var katolikk og munk ved cistercienserklosteret Gethsemani i Kentucky, USA, og han regnes som en av de betydeligste amerikanske tenkerne og forfatterne i det 20. århundret. Hans selvbiografi Seven Story Mountain var et forbilde for beat-generasjonen og har blitt en elsket klassiker. Til tross for sin avskjermede klostertilværelse var Merton dypt engasjert i kampen mot Vietnam-krigen og for borgerrettighetsbevegelsen. Gjennom sitt virke førte han en utstrakt korrespondanse med samtidens religiøse ledere, noe som åpnet for en rik utveksling mellom de ulike kontemplative tradisjonene. Hos Merton finner vi en åpen, udogmatisk kristendom som konsentrerer seg om menneskets indre liv og alle tings hellighet.

«You have done a magnificent study of Julian. The initial chapters are splendidly researched though I missed the Syon Abbey contribution. Then I loved your final chapters where the footnotes keep giving Julian's text. I especially applaud your seeing the Carmelite aspect which I don't think others have.»(Julia Bolton Holloway, Hermit of the Holy Family, Florence)«A new work on Julian of Norwich is always a cause for celebration and Dr Clemmer's book is no exception. The reader is enabled to follow Julian closely before, during and after her unique visionary experience, examining contemporary history and spirituality from many angles. And the story continues right up to Edith Stein in the twentieth century. This book will delight all Julian lovers, as well as others who want to know Julian better and appreciate her in greater depths.»(Sr Elizabeth Ruth Obbard ODC, Quidenham Carmel, Norwich)Julian of Norwich in Her Phenomenology engages Julian¿s primordial religious experience of May 1373; her subsequent definition to its revelation within her spiritual texts; and their hermeneutics made manifest from centuries of historical context. The meaning of Julian¿s experience continued to unfold throughout her life: with its grace, and by insight with her own use of phenomenological method. The historical manifestation of Julian¿s graced experience is given its closest phenomenological expression within her Short Text (Amherst) and in her Long Text (Sloane), with their collective human-Divine collaborations. But first, they arise phenomenally for Julian in the reciprocal gaze exchanged between her God and her soul. It is by God¿s Trinitarian gift of love, and in her grace-filled collaboration with others, that Julian¿s spiritual texts preserve, and guard, her experience of prayer and contemplation grounded in God: namely, with humanity¿s resting in God¿s substance, and with God¿s resting and ruling in her own soul as God¿s homeliest home.

This book presents a unique real-world-centred approach to economic life from a phenomenological approach. It offers a much-needed alternative to conventional economic thinking, giving a transdisciplinary depiction of the economic process's social, cultural, technological, political, and ecological dimensions. Doing so appeals to students and researchers in economics aiming to get an alternative to the reductionist model-based approach.Written in a jargon-free and non-technical way, it appeals to non-economists alike and those seeking a more profound and living understanding of the economic process. What is the role of nature in the economic process? Is there more to economics than we have been told? Do we have infinite needs? What are these needs? Can we keep on growing forever? Does economic growth improve our wellbeing? Why is the income gap widening? What is the role of financial capital in our current world? Are there other forms of producing, distributing, and consuming wealth beyond markets? What are the functions of markets, and how do they work in the real world? These and many other aspects are discussed in living and holistic ways in this book. It is a must-read for all those interested in gaining a more profound and genuine understanding of our current reality and those looking for ways out of our current crises.

This book is the first of its kind to offer a new definition of contemporary management. It uses Michel Henry¿s philosophy and takes the real, sensitive and pathetic subjectivity of individuals as the starting point of the analysis as opposed to the usual large categories of representations; resources; images; and discourses. This book thus proposes to rethink management by insisting on the dialectic of strength and vulnerability; its power of constraint, imitation and imagination; and finally its framework of action situated in a fourfold concern for the self, for people, for institutions and for the environment. These different notions are useful in order to experience a deeper understanding of management that is free from the obsolescence of the distant recommendations of ancient protomanagement and the outdated and dubious prescriptions of the so-called ¿scientific management¿.

This volume explores Max Scheler's role within the philosophical and sociological debates of his time into the 21st century. Scheler was an interpreter, a transmitter of, and respondent to the philosophical and sociological tradition. He was an interlocutor for his contemporaries, and an inspiration for subsequent and current debates in philosophy, psychology, and political thought.Both young and established scholars shed light on central and less investigated aspects of Scheler's thought, such as the question of moral facts, personal individuality, cosmopolitanism, and opportunities for intercultural understanding. The contributors delve into Scheler's influence on thinkers such as Tischner or Logstrup, as well as his role as a key figure within Catholic thought. The book appeals to students and researchers while exploring how engaging with Scheler can benefit contemporary debates on embodiment, psychopathology, and value pluralism.

Innerhalb des christlichen Offenbarungsbegriffes besteht ein denkwürdiges Verhältnis zwischen der Wahrheit und ihrer Verhüllung. Dieses Verhältnis wird bei Kierkegaard und Bonhoeffer mithilfe des Begriffes des "Inkognito Christi" christologisch reflektiert. Die vorliegende Studie zeigt die zentrale Funktion auf, die das Thema für das Denken der beiden Autoren besitzt. Das "Inkognito Christi" wird zum Ermöglichungsgrund für das Ärgernis, ebenso aber auch für den Glauben, und erhält damit eine elementare Bedeutung für die Frage nach dem Christsein überhaupt. Dabei wird die Gegenüberstellung von Kierkegaard und Bonhoeffer in Widerspruch und zustimmender Weiterführung fruchtbar. In der Betrachtung des verborgenen Christus, der verborgenen Kirche sowie des Einzelnen vor dem verborgenen Christus wird das Thema zuletzt dogmatisch ausgeführt. Es erfolgt demnach ein hermeneutischer Beitrag zur Debatte um zwei einflussreiche christologische Entwürfe sowie um deren Beziehung, darüber hinaus jedoch auch die Entfaltung eines wichtigen theologischen Themas für die Gegenwart.

With Sartre, Merleau-Ponty was the foremost French philosopher of the post-war period. What makes this work so important is that it returned the body to the forefront of philosophy for the first time since Plato.

This book outlines the most important points of intersection between early phenomenology and critical theory. It develops extensive analyses¿ of specific instruments of the phenomenological method such as eidetic intuition and the procedures of genetic phenomenology. These procedures were both criticized and reappropriated by some of the most notable early critical theorists such as Adorno, Benjamin, Kracauer and Marcuse. As such, the book offers the first extensive account of the important phenomenological heritage of critical theory. This book also attests to the versatility of the phenomenological method, which can be shown to have influenced a wide array of approaches within the critical tradition. The chapters focus on these early critical theorists and also discuss the applications of their methods within the treatment of numerous media-theory issues. In so doing, the book shows how fertile a critically reappropriated phenomenology may prove for tackling contemporary media phenomena such as television, film and advertising. This volume appeals to students and researchers working in the crosshairs of phenomenology, critical theory, and media studies.

This text examines the many transformations in Husserl¿s phenomenology that his discoveries of the nature of appearing lead to. It offers a comprehensive look at the Logical Investigations¿ delimitation of the phenomenological field, and continues with Husserl¿s account of our consciousness of time. This volume examines Husserl¿s turn to transcendental idealism and the problems this raises for our recognition of other subjects. It details Husserl¿s account of embodiment and takes largely from his manuscripts, both published and unpublished, dealing with his theory of instincts, his considerations of mortality and the teleological character of our existence. This book appeals to students and researchers and presents a genetic account of our selfhood, one that unifies Husserl¿s different claims about who and what we are.

This book argues that Western philosophy's traditional understanding of Being as substance is incorrect, and demonstrates that Being is fundamentally Relationality. To make that argument, the book examines the history of Western philosophy's evolving conception of being, and shows how this tradition has been dominated by an Aristotelian understanding of substance and his corresponding understanding of relation. First, the book establishes that the original concept of Being in ancient Western philosophy was relational, and traces this relational understanding of Being through the Neoplatonists. Then, it follows the substantial understanding of Being through Aristotle and the Scholastics to reach its crisis in Descartes. Finally, the book demonstrates that Heidegger represents a recovery of the original, relational understanding of Being.

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