Fænomenologi og eksistentialisme

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.

Europe is often discussed in the context of crisis, usually economic or political. Less prominent these days is Europe's spiritual crisis; an important topic throughout the previous century. Various catastrophes put in doubt the rationalist principles on which Europe had based itself. The current relativist intellectual and political climate can still be seen as an expression of this. Rather than following attempts to counter this via the restoration of a supposedly European essence (often in terms of Christianity or rationalism), this book attempts to think the crisis through to its end and to articulate the truth which manifests itself in it.The themes of this book - Europe, phenomenology and politics - share a concern with the crisis as the dissolution of the world, that is, the dissolution of a shared horizon of human existence. Among phenomenologists, Husserl and Patöka foremost have linked this problematic to reflections on the idea of Europe itself. They represent two distinct perspectives, corresponding to different historical situations. Nonetheless, what is presented here is not primarily the continuity between their thought and their historical circumstances, but rather the underexamined continuity between their phenomenology and their thought on Europe and politics.Applying phenomenology to politics, Husserl's and Patöka's thought are used to assess the justification for and limits of liberal and agonistic political philosophy respectively. By analysing the concrete ways in which our world is structured experientially, the limits of the ideal of rational reconciliation are shown. An alternative conception of politics is developed on the basis of the breakdown of Europe's rationalist ideal, that is, on the basis of the truth which manifests itself in Europe's crisis, without lapsing into a relativism where anything goes. This leads to 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.

" Dans un monde qui est bien le nôtre, celui que nous connaissons sans diables, ni vampires, il se produit un événement qui ne peut s'expliquer par les lois de ce même monde familier. Le lecteur peut se dire ou bien il s'agit d'une illusion des sens, ou bien l'événement a véritablement eu lieu. Il se caractérise par l'irruption brutale et menaçante du surnaturel. A la différence du récit de science -fiction, le récit fantastique ne donne pas au lecteur la possibilité d'expliquer le phénomène; il se termine par un point d'interrogation qui prolonge le trouble."

" Meine Muer sprach, als davon die Rede war, Herrn von Norpois zum erstenmal einzuladen, ihr Bedauern aus, daß Professor Coard auf Reisen und sie selbst außer allem Verkehr mit Swann sei, denn beide wären ohne Zweifel ür den ehemaligen Botschaer interessant gewesen; mein Vater antwortete, ein Gast von der Bedeutung, ein Gelehrter vom Range Coards sei bei einem Diner immer am Platze, aber Swann mit seinem hochfahrenden Wesen, der aufdringlichen Art, seine belanglosesten gleichgültigsten Beziehungen auszuposaunen, sei ein gewöhnlicher Wichtigtuer, den der Marquis von Norpois, wie er sich ausdrückte, "übel« finden würde. Diese Erwiderung meines Vaters erfordert ein paar erklärende Worte, da sich mancher wohl noch eines recht mielmäßigen Coard und eines Swann entsinnen wird, der in gesellschalichen Dingen zurückhaltend diskret und äußerst taktvoll war. Allein, es war mit diesem alten Freunde meiner Eltern dahin gekommen, daß er "Swann junior« und den Swann vom Jockeyklub um eine neue Persönlichkeit vermehrt hae (und es sollte die letzte nicht sein), um den Gaen Odees. Wenn er den schlichten Ambitionen dieser Frau Instinkt, Begier und Umsicht, wie sie immer ihm geeignet haen, anpaßte, so geschah, es in der Absicht, weit unter seiner alten Stellung eine neue anzulegen, die der Geährtin, die sie mit ihm teilen sollte, entsprach. Er zeigte sich als ganz neuer Mensch."

Erkenntniskritische Vorrede"Da im Wissen sowohl als in der Reflexion kein Ganzes zusammengebracht werden kann, weil jenem das Innre, dieser das Äußere fehlt, so müssen wir uns die Wissenschä notwendig als Kunst denken, wenn wir von ihr irgend eine Art von Ganzheit erwarten. Und zwar haben wir diese nicht im Allgemeinen, im Überschwänglichen zu suchen, sondern, wie die Kunst sich immer ganz in jedem einzelnen Kunstwerk darstellt, so sollte die Wissenschä sich auch jedesmal ganz in jedem einzelnen Behandelten erweisen."

"Among the persons of the educated classes who follow with any attention all the more important movements of the times, it would now be difficult to find one to whom the word "Zionism" is quite unknown. People are generally aware that it describes an idea and a movement that in the last years has found numerous adherents among the Jews of all countries, but especially among those of the East. Comparatively few, however, both among the Gentiles and the Jews themselves, have a perfectly clear notion of the aims and ways of Zionism; the Gentiles, because they do not care sufficiently for Jewish affairs to take the trouble to inform themselves at first hand as to the particulars; the Jews, because they are intentionally led astray by the enemies of Zionism, by lies and calumnies, or because even among the fervent Zionists there are not many who have probed the whole Zionist idea to the bottom, and are willing or able to present it in a clear and comprehensible fashion, without exaggeration and polemical heat."