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  1. Aesthetic consciousness of site-specific art.Regina-Nino Kurg - 2013 - South African Journal of Philosophy 32 (4):349–353.
    The aim of this article is to examine Edmund Husserl’s theory of aesthetic consciousness and the possibility to apply it to site-specific art. The central focus will be on the idea of the limited synthetic unity of the aesthetic object that is introduced by Husserl in order to differentiate positional and aesthetic attitude towards the object. I claim that strongly site-specific art, which is a work of art about a place and in the place, challenges the view that the synthetic (...)
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  • Teaching Phenomenology to Qualitative Researchers, Cognitive Scientists, and Phenomenologists.Shaun Gallagher & Denis Francesconi - 2012 - Indo-Pacific Journal of Phenomenology 12 (sup3):183-192.
    The authors examine several issues in teaching phenomenology (1) to advanced researchers who are doing qualitative research using phenomenological interview methods in disciplines such as psychology, nursing, or education, and (2) to advanced researchers in the cognitive neurosciences. In these contexts, the term “teaching” needs to be taken in a general and nondidactic way. In the case of the first group, it involves guiding doctoral students in their conception and design of a qualitative methodology that is properly phenomenological. In the (...)
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  • The phenomenology of depression and the nature of empathy.Matthew Ratcliffe - 2014 - Medicine, Health Care and Philosophy 17 (2):269-280.
    This paper seeks to illuminate the nature of empathy by reflecting upon the phenomenology of depression. I propose that depression involves alteration of an aspect of experience that is seldom reflected upon or discussed, thus making it hard to understand. This alteration involves impairment or loss of a capacity for interpersonal relatedness that mutual empathy depends upon. The sufferer thus feels cut off from other people, and may remark on their indifference, hostility or inability to understand. Drawing upon the example (...)
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  • Phenomenological Research Method, Design and Procedure: A Phenomenological Investigation of the Phenomenon of Being-in-Community as Experienced by Two Individuals Who Have Participated in a Community Building Workshop.Carl Holroyd - 2001 - Indo-Pacific Journal of Phenomenology 1 (1):1-10.
    This project was conceived to determine the feasibility of using a phenomenological method of enquiry, based on Giorgi’s existential psychological method, for explicating the experience of being-in-community as experienced within a Community Building Workshop. This project served to inform a larger Master of Social Science research project concerned with building community within business. In approaching this project it was decided to interview two people who had participated in separate CBWs, but not within a business context. The reason for this was (...)
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  • Levinas's faithfulness to Husserl, phenomenology, and God.Thomas Finegan - 2012 - Religious Studies 48 (3):281 - 303.
    The contemporary debate in phenomenology concerning the 'theological turn' raises the issue of the relationship between faith and reason. One of the foremost statements on the theological turn, that of Dominique Janicaud, is an affirmation of the faith—reason dichotomy in the context of phenomenology, specifically in relation to how thinkers like Emmanuel Levinas have abused the phenomenological project of its founder, Edmund Husserl. This article challenges the faith—reason dichotomy and shows that the role of faith in Levinas need not mark (...)
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  • The interactive Now: A second-person approach to time-consciousness.Stephen Langfur - 2016 - Journal of Phenomenological Psychology 47 (2):156-182.
    Husserl offers insight into the constituting of the self-aware ego through time-consciousness. Yet his account does not satisfactorily explain how this ego can experience itself as presently acting. Furthermore, although he acknowledges that the Now is not a knife-edge present, he does not show what determines its duration. These shortfalls and others are overcome through a change of starting point. Citing empirical evidence, I take it as a basic given that when a caregiver frontally engages an infant of two months (...)
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  • From Brain to Cosmos (Preliminary Revised Edition).Mark Sharlow - manuscript
    This is a draft for a revised edition of Mark Sharlow's book "From Brain to Cosmos." It includes most of the material from the first edition, two shorter pieces pertaining to the book, and a detailed new introduction.
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  • (1 other version)Naturalism, Objectivism and Everyday Life.Eran Dorfman - 2013 - Royal Institute of Philosophy Supplement 72:117-133.
    In this paper I analyse the role of naturalism and objectivism in everyday life according to Husserl and Merleau-Ponty. Whereas Husserl attributes the naturalistic attitude mainly to science, he defines the objectivist attitude as a naiveté which equally applies to the natural attitude of everyday life. I analyse the relationship between the natural attitude and lived experience and show Husserl's hesitation regarding the task of phenomenology in describing the lived experience of everyday life, since he considers this experience to be (...)
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  • On being motivated.Donnchadh O’Conaill - 2013 - Phenomenology and the Cognitive Sciences 12 (4):579-595.
    Merleau-Ponty’s notion of being motivated or solicited to act has recently been the focus of extensive investigation, yet work on this topic has tended to take the general notion of being motivated for granted. In this paper, I shall outline an account of what it is to be motivated. In particular, I shall focus on the relation between the affective character of states of being motivated and their intentional content, i.e. how things appear to the agent. Drawing on Husserl’s discussion (...)
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  • Toward an objective phenomenological vocabulary: how seeing a scarlet red is like hearing a trumpet’s blare.Richard Kenneth Atkins - 2013 - Phenomenology and the Cognitive Sciences 12 (4):837-858.
    Nagel’s challenge is to devise an objective phenomenological vocabulary that can describe the objective structural similarities between aural and visual perception. My contention is that Charles Sanders Peirce’s little studied and less understood phenomenological vocabulary makes a significant contribution to meeting this challenge. I employ Peirce’s phenomenology to identify the structural isomorphism between seeing a scarlet red and hearing a trumpet’s blare. I begin by distinguishing between the vividness of an experience and the intensity of a quality. I proceed to (...)
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  • McDowell, Phenomenology and the Awareness of the World.Donnchadh O'Conaill - 2012 - International Journal of Philosophical Studies 20 (4):499-518.
    Abstract John McDowell has claimed that the rational link between perceptions and empirical judgements allows us to perceive objects as belonging to a wider reality, one which extends beyond the objects perceived. In this way, we can be said to have a perceptual awareness of the world. I argue that McDowell's account of this perceptual awareness does not succeed. His account as it stands does not have the resources to explain how our perceptions can present objects as belonging to a (...)
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  • Phenomenological Psychological Research as Science.Marc Applebaum - 2012 - Journal of Phenomenological Psychology 43 (1):36-72.
    Part of teaching the descriptive phenomenological psychological method is to assist students in grasping their previously unrecognized assumptions regarding the meaning of “science.” This paper is intended to address a variety of assumptions that are encountered when introducing students to the descriptive phenomenological psychological method pioneered by Giorgi. These assumptions are: 1) That the meaning of “science” is exhausted by empirical science, and therefore qualitative research, even if termed “human science,” is more akin to literature or art than methodical, scientific (...)
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  • Emotion Experience and its Varieties.Nico H. Frijda - 2009 - Emotion Review 1 (3):264-271.
    Emotion experience reflects some of the outcomes of the mostly nonconscious processes that compose emotions. In my view, the major processes are appraisal, affect, action readiness, and autonomic arousal. The phenomenology of emotion experience varies according to mode of consciousness (nonreflective or reflective consciousness), and to direction and mode of attention. As a result, emotion experience may be either ineffable or articulate with respect to any or all of the underlying processes. In addition, emotion experience reflects the degree to which (...)
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  • Seeing mind in action.Joel Krueger - 2012 - Phenomenology and the Cognitive Sciences 11 (2):149-173.
    Much recent work on empathy in philosophy of mind and cognitive science has been guided by the assumption that minds are composed of intracranial phenomena, perceptually inaccessible and thus unobservable to everyone but their owners. I challenge this claim. I defend the view that at least some mental states and processes—or at least some parts of some mental states and processes—are at times visible, capable of being directly perceived by others. I further argue that, despite its initial implausibility, this view (...)
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  • The Created Ego in Levinas' Totality and Infinity.April D. Capili - 2011 - Sophia 50 (4):677-692.
    There are two seemingly opposed descriptions of the subject in Totality and Infinity : the separate and autonomous I and the self that is ready to respond to the Other’s suffering and need. This paper points out that there is in fact another way Levinas speaks of the subject, which reinforces and reconciles the other two accounts. Throughout his first major work, Levinas explains how the ego is allowed to emerge as such by the Other who constantly confronts it. At (...)
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  • Subjects Without a World? An Husserlian Analysis of Solitary Confinement.Lisa Guenther - 2011 - Human Studies 34 (3):257-276.
    Psychiatrist Stuart Grassian has proposed the term “SHU syndrome” to name the cluster of cognitive, perceptual and affective symptoms that commonly arise for inmates held in the Special Housing Units (SHU) of supermax prisons. In this paper, I analyze the harm of solitary confinement from a phenomenological perspective by drawing on Husserl’s account of the essential relation between consciousness, the experience of an alter ego and the sense of a real, Objective world. While Husserl’s prioritization of transcendental subjectivity over transcendental (...)
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  • Are There Pure Conscious Events?Rocco J. Gennaro - 2008 - In Chandana Chakrabarti & Gordon Haist (eds.), Revisiting mysticism. Newcastle: Cambridge Scholars Press. pp. 100--120.
    There has been much discussion about the nature and even existence of so-called “pure conscious events” (PCEs). PCEs are often described as mental events which are non-conceptual and lacking all experiential content (Forman 1990). For a variety of reasons, a number of authors have questioned both the accuracy of such a characterization and even the very existence of PCEs (Katz 1978, Bagger 1999). In this chapter, I take a somewhat different, but also critical, approach to the nature and possibility of (...)
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  • Presentational Phenomenology.Elijah Chudnoff - 2012 - In Sofia Miguens & Gerhard Preyer (eds.), Consciousness and Subjectivity. [Place of publication not identified]: Ontos Verlag. pp. 51–72.
    A blindfolded clairvoyant walks into a room and immediately knows how it is arranged. You walk in and immediately see how it is arranged. Though both of you represent the room as being arranged in the same way, you have different experiences. Your experience doesn’t just represent that the room is arranged a certain way; it also visually presents the very items in the room that make that representation true. Call the felt aspect of your experience made salient by this (...)
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  • Intuitive knowledge.Elijah Chudnoff - 2011 - Philosophical Studies 162 (2):359-378.
    In this paper I assume that we have some intuitive knowledge—i.e. beliefs that amount to knowledge because they are based on intuitions. The question I take up is this: given that some intuition makes a belief based on it amount to knowledge, in virtue of what does it do so? We can ask a similar question about perception. That is: given that some perception makes a belief based on it amount to knowledge, in virtue of what does it do so? (...)
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  • ‘What Is, Is More than It Is’: Adorno and Heidegger on the Priority of Possibility.Iain Macdonald - 2011 - International Journal of Philosophical Studies 19 (1):31-57.
    (2011). ‘What Is, Is More than It Is’: Adorno and Heidegger on the Priority of Possibility. International Journal of Philosophical Studies: Vol. 19, No. 1, pp. 31-57. doi: 10.1080/09672559.2011.539357.
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  • Lao-Zhuang and Augustine on the issue of suspension in the philosophy of religion.Changchi Hao - 2011 - Frontiers of Philosophy in China 6 (1):75-99.
    This paper addresses the question why the issue of reason and evidence as the central concern in the mainstream contemporary philosophy of religion has to be displaced by the issue of suspension according to Lao-Zhuang and the Augustine of Hippo. For both Lao-Zhuang and Augustine, in making room for the Other to appear at the core of the self’s being, it shows that there is an inseparable relationship of the self to the Other. In suspending its own understanding, admitting its (...)
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  • (1 other version)Seeing subjectivity: defending a perceptual account of other minds.Joel Krueger & Søren Overgaard - 2012 - ProtoSociology (47):239-262.
    The problem of other minds has a distinguished philosophical history stretching back more than two hundred years. Taken at face value, it is an epistemological question: it concerns how we can have knowledge of, or at least justified belief in, the existence of minds other than our own. In recent decades, philosophers, psychologists, neuroscientists, anthropologists and primatologists have debated a related question: how we actually go about attributing mental states to others (regardless of whether we ever achieve knowledge or rational (...)
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  • Beyond Physicalism and Idealism: Readings in From Brain to Cosmos.Mark F. Sharlow - manuscript
    This document consists primarily of an excerpt (chapter 13) from the author’s book From Brain to Cosmos. In that excerpt, the author presents a study of the notion of truth using the concept of subjective fact developed earlier in the book. The author argues that mind-body materialism is compatible with certain forms of metaphysical idealism. The chapter closes with some remarks on relativism with regard to truth. (This document depends heavily upon the concept of subjective fact developed in From Brain (...)
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  • Conscious Subjects in Detail: Readings in From Brain to Cosmos.Mark F. Sharlow - manuscript
    This document consists primarily of excerpts (chapters 5 and 10-12) from the author’s book From Brain to Cosmos. These excerpts address several traditional problems about the histories of conscious subjects, using the concept of subjective fact that the author developed earlier in the book. Topics include the persistence of conscious subjects through time, the unity or disunity of the self, and the possibility of splitting conscious subjects. (These excerpts depend heavily upon the author’s concept of subjective fact as developed in (...)
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  • Time and Subjective Facts: Readings in From Brain to Cosmos.Mark F. Sharlow - manuscript
    This document consists primarily of excerpts (chapters 5 and 7-9) from the author’s book From Brain to Cosmos. These excerpts address some traditional philosophical problems about temporal flux and identity through time, using the concept of subjective fact that the author developed earlier in the book. (Readers unfamiliar with that concept are strongly advised to read chapters 2 and 3 of From Brain to Cosmos first. See the last page of this document for details on how to obtain those chapters.).
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  • Which Systems Are Conscious?Mark F. Sharlow - manuscript
    This document consists primarily of an excerpt (chapter 14) from the author’s book From Brain to Cosmos. In that excerpt, the author uses the concept of subjective fact developed earlier in the book to address a question about consciousness: which physical systems (organisms or machines) are conscious? (This document depends heavily upon the concept of subjective fact developed in From Brain to Cosmos. Readers unfamiliar with that concept are strongly advised to read chapters 2 and 3 of From Brain to (...)
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  • Personal Identity and Subjective Time: Readings in From Brain to Cosmos.Mark F. Sharlow - manuscript
    This document consists primarily of an excerpt (chapter 5) from the author’s book From Brain to Cosmos. That excerpt presents an analysis of personal identity through time, using the concept of subjective fact that the author developed earlier in the book. (Readers unfamiliar with that concept are strongly advised to read chapters 2 and 3 of From Brain to Cosmos first. See the last page of this document for details on how to obtain those chapters.).
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  • Subjective Facts and Other Minds: Readings in From Brain to Cosmos.Mark F. Sharlow - manuscript
    This document consists primarily of an excerpt (chapter 6) from the author’s book From Brain to Cosmos. That excerpt presents an analysis of the problem of knowledge of other minds, using the concept of subjective fact that the author developed earlier in the book. (Readers unfamiliar with that concept are strongly advised to read chapters 2 and 3 of From Brain to Cosmos first. See the last page of this document for details on how to obtain those chapters.).
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  • An Introduction to Subjective Facts: Readings in From Brain to Cosmos.Mark F. Sharlow - manuscript
    This collection serves as an introduction to the concept of subjective fact, which plays a central role in some of the author's philosophical writings. The collection contains two book chapters and a paper. The first chapter (Chapter 2 of From Brain to Cosmos) begins with an informal characterization of the concept of subjective fact. Then it fleshes out this concept with examples, gives a more precise characterization, and addresses some potential weaknesses of the concept. This chapter shows how subjective fact (...)
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  • Knowledge of How Things Seem to You: Readings in From Brain to Cosmos.Mark F. Sharlow - manuscript
    This document consists primarily of an excerpt (chapter 4) from the author’s book From Brain to Cosmos. That excerpt presents a study of a specific problem about knowledge: the logical justification of one’s knowledge of the immediate past. (This document depends heavily upon the concept of subjective fact that the author developed in chapters 2 and 3 of From Brain to Cosmos. Readers unfamiliar with that concept are strongly advised to read those chapters first. See the last page of this (...)
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  • The Soul: An Existentialist Point of View. [REVIEW]Shai Frogel - 2010 - Human Studies 33 (2-3):191-204.
    The debate in relation to the soul suffers nowadays from a great lack of clarity. At least part of this cloudiness stems from a confusion among three different viewpoints that are not always reconcilable or mutually intelligible: the scientific point of view (natural sciences and empirical psychology), the therapeutic point of view (especially psychoanalysis) and the philosophical point of view. The goal of this paper is to blow away a little this cloudiness, and to introduce into the discussion a view (...)
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  • The Lifeworld as Phenomenon and as Research Heuristic, Exemplified by a Study of the Lifeworld of a Person Suffering Alzheimer's Disease.Ann Ashworth & Peter Ashworth - 2003 - Journal of Phenomenological Psychology 34 (2):179-205.
    The carer of the person with dementia is enjoined to maintain respect, and to reinforce this a bill of rights has been established . Of course, talk of rights does not guarantee respectful behaviour. In this paper it is argued that the discovery that the sufferer continues to be a person, with a unique lifeworld, can assist the carer to conform willingly to the demand that they act respectfully.The current research project makes central the idiographic description of the individual case.
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  • The Bifurcated Subject.Lilian Alweiss - 2009 - International Journal of Philosophical Studies 17 (3):415-434.
    Michel Henry wishes to salvage Descartes’s first principle ‘I think, I am’ by claiming that there is no need to appeal to the world or others to make sense of the self. One of his main targets is Edmund Husserl, who claims that thought is necessarily intentional and thus necessarily about something that is other to thought. To show that this is not so, Henry draws on passages from Descartes’s texts which emphasize that we should not equate the cogito with (...)
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  • Enaction-based artificial intelligence: Toward co-evolution with humans in the loop. [REVIEW]Pierre De Loor, Kristen Manac’H. & Jacques Tisseau - 2009 - Minds and Machines 19 (3):319-343.
    This article deals with the links between the enaction paradigm and artificial intelligence. Enaction is considered a metaphor for artificial intelligence, as a number of the notions which it deals with are deemed incompatible with the phenomenal field of the virtual. After explaining this stance, we shall review previous works regarding this issue in terms of artificial life and robotics. We shall focus on the lack of recognition of co-evolution at the heart of these approaches. We propose to explicitly integrate (...)
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  • The fantasy of third-person science: Phenomenology, ontology and evidence.Shannon Vallor - 2009 - Phenomenology and the Cognitive Sciences 8 (1):1-15.
    Dennett’s recent defense in this journal of the heterophenomenological method and its supposed advantages over Husserlian phenomenology is premised on his problematic account of the epistemological and ontological status of phenomenological states. By employing Husserl’s philosophy of science to clarify the relationship between phenomenology and evidence and the implications of this relationship for the empirical identification of ‘real’ conscious states, I argue that the naturalistic account of consciousness Dennett hopes for could be authoritative as a science only by virtue of (...)
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  • Yanomami shamanic initiation: The meaning of death and postmortem consciousness in transformation.Zeljko Jokic - 2008 - Anthropology of Consciousness 19 (1):33-59.
    The main aim of shamanic initiation among the Yanomami people of the Upper Orinoco River region in Venezuela is the metamorphosis of the human body into a cosmic body, or what I term "corporeal cosmogenesis." During the initiatory ordeal, the neophyte undergoes an intense experience of death through dismemberment by the spirits and subsequent rebirth, thus overcoming the human condition and becoming an individual living spirit. But, at the same time, he becomes a "collection" of other spirits who leave their (...)
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  • Phenomenological sociology - the subjectivity of everyday life.Dan Zahavi & Søren Overgaard - manuscript
    In Jacobsen, M.H. (ed.): Sociologies of the Unnoticed. Palgrave/Macmillan, 2008.
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  • Self-consciousness and self-reference: Sartre and Wittgenstein.Béatrice Longuenesse - 2008 - European Journal of Philosophy 16 (1):1–21.
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  • Searching for the high-I.Jim Hanson - 2005 - Asian Philosophy 15 (3):247 – 264.
    This paper questions the nature and existence of the ego and I from a Western and Eastern viewpoint, which has been a question for 2,500 years when the Buddha rejected the Brahman idea of ātman. The answer for an ego depends partly on the state of consciousness; the existence of the Western objectifying ego is undeniable in ordinary consciousness, but not in extraordinary consciousness with no objectifying. The subtle question remains about the existence of an I that is distinct from (...)
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  • Rebuilding reality: A phenomenology of aspects of chronic schizophrenia. [REVIEW]Michael A. Schwartz, Osborne P. Wiggins, Jean Naudin & Manfred Spitzer - 2005 - Phenomenology and the Cognitive Sciences 4 (1):91-115.
    Schizophrenia, like other pathological conditions of mental life, has not been systematically included in the general study of consciousness. By focusing on aspects of chronic schizophrenia, we attempt to remedy this omission. Basic components of Husserl’s phenomenology (intentionality, synthesis, constitution, epoche, and unbuilding) are explicated and then employed in an account of chronic schizophrenia. In schizophrenic experience, basic constituents of reality are lost and the subject must try to explicitly re-constitute them. “Automatic mental life” is weakened such that much of (...)
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  • Sensorimotor subjectivity and the enactive approach to experience.Evan Thompson - 2005 - Phenomenology and the Cognitive Sciences 4 (4):407-427.
    The enactive approach offers a distinctive view of how mental life relates to bodily activity at three levels: bodily self-regulation, sensorimotor coupling, and intersubjective interaction. This paper concentrates on the second level of sensorimotor coupling. An account is given of how the subjectively lived body and the living body of the organism are related via dynamic sensorimotor activity, and it is shown how this account helps to bridge the explanatory gap between consciousness and the brain. Arguments by O'Regan, Noë, and (...)
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  • Main Stages and Features of the Development of Husserl’s Conception of Metaphysics: Or How Might We Thematize the “Supreme and Ultimate Questions” in a Phenomenologically Legitimate Manner?Bence Peter Marosan - 2024 - Husserl Studies 40 (3):309-329.
    In this paper, we provide an overview of the main stages in the development of Edmund Husserl’s conception of metaphysics, highlighting its most significant characteristics. We propose that Husserl’s views on metaphysics traversed three main stages: (1) from the early 1890s until his so-called “transcendental turn” around 1906/07; (2) from his transcendental turn until the late 1920s, and (3) the metaphysical conceptualization during the 1930s, aptly characterized as—following the interpretation of László Tengelyi—a “metaphysics of primal facts” (Urfakta, Urtatsache). We further (...)
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  • What Makes Natural Language “Natural”? A Phenomenological Proposal.Horst Ruthrof - 2024 - Journal of the British Society for Phenomenology 55 (4):359-377.
    The paper answers the title question via its methodological commitment to a Husserlian description of the acts of consciousness which we cannot but perform when we engage in linguistic communication. Familiarizing the reader with the central terms of the German Vorstellung and Vorstellbarkeit (imaginability) and their prominence in phenomenological inquiry in the Introduction, the paper addresses major uses of Vorstellung from Kant to Husserl, before identifying imaginability as the hidden core of natural language, captured in a re-definition of language and (...)
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  • Affordances, phenomenology, pragmatism and the myth of the given.Taraneh Wilkinson & Anthony Chemero - forthcoming - Phenomenology and the Cognitive Sciences:1-17.
    This paper addresses a potential contradiction between the two primary philosophical traditions that inform Gibsonian ecological psychology: the phenomenological and pragmatist traditions. These two traditions exhibit potentially contradictory intuitions about the epistemic role of direct perception. This epistemic role of direct perception was famously problematized by Sellars’ critique of the myth of the given (1956; 1997), and we draw on it here to serve as a test case for the Gibsonian synthesis of phenomenology and pragmatism. While ecological psychology’s emphasis on (...)
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  • Man in Relation to the World: Umwelt–Welt Transition.Matěj Pudil - forthcoming - Biosemiotics:1-21.
    In the corpus of phenomenological philosophy (as far as it is influenced by the works of Jacob von Uexküll and the debate of phenomenologists with philosophical anthropologists such as E. Cassirer, F. J. J. Buytendijk, and A. Portmann), we find the allegation that one of the fundamental differences between human and non-human animals is that while the non-human animal has a species-specific umwelt, humans have access to (a certain idea of) welt. In this sense, Heidegger speaks of the animal as (...)
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  • I, You, and We: Beyond Individualism and Collectivism.Dan Zahavi - forthcoming - Australasian Philosophical Review.
    The contemporary debate on collective intentionality in analytic philosophy has lasted several decades, but questions concerning the nature of ‘we’ and the relation between the individual and the community are obviously far older. We can find a particularly rich discussion in early phenomenology. Indeed, while starting out with an interest in the individual mind, phenomenologists began their exploration of dyadic forms of interpersonal relations shortly before the start of World War I and were already deeply engaged in extensive analyses of (...)
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  • The omnitemporality of idealities.James Sares - 2024 - Continental Philosophy Review 57 (1):113–134.
    This article develops an interpretation and defense of Husserl’s account of the omnitemporality of idealities. I first examine why Husserl rejects the atemporality and temporal individuation of idealities on phenomenological grounds, specifically that these attributions prove countersensical in how they relate idealities to consciousness. As an alternative to these conceptions, I develop a two-sided interpretation of omnitemporality expressed in modal terms of actuality and possibility, the actual referring to appearances in time and the possible, to reactivation at any time. In (...)
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  • The origins of sedimentation in Husserl 's phenomenology.Saulius Geniusas - forthcoming - European Journal of Philosophy.
    Husserl is the philosopher who transformed the geological metaphor of sedimentation into a philosophical concept. While tracing the development of Husserl's reflections on sedimentation, I argue that the distinctive feature of Husserl's approach lies in his preoccupation with the question concerning the origins of sedimentations. The paper demonstrates that in different frameworks of analysis, Husserl understood these origins in significantly different ways. In the works concerned with the phenomenology of time consciousness, Husserl searched for the origins of sedimentation in the (...)
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  • The groundlessness of sense: a critique of Husserl’s idea of grounding.Bernhard Waldenfels, Charles Driker-Ohren & Mohsen Saber - 2024 - Continental Philosophy Review 57 (1):1-15.
    This article critiques Husserl’s idea of grounding through an exploration of his notion of the lifeworld. First, it sketches different senses of the lifeworld in the Crisis and explains in what sense it is taken to be a universal foundation of all sense-formation. Second, it criticizes Husserl’s idea of grounding and shows that it fails because the alleged foundation—namely, the lifeworld as a perceptual world, or rather lifeworldly experience as perception—is inadequately determined. Perception cannot function as a universal foundation because (...)
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  • ‘Blackness’, the Body and Epistemological and Epistemic Traps: A Phenomenological Analysis.Kuir ë Garang - 2024 - Social Epistemology 38 (2):194-207.
    This paper has two objectives. The first objective is a decoupling of the African body from ‘blackness’—a discursive formation—that was attached to the body by the slave and the colonial regimes. The second aim is a critique of modern epistemic and epistemological regimes that give ‘blackness’ its modern currency. To achieve these goals, I use phenomenology, a philosophy of self-responsible beginning according to Edmund Husserl, to return to the African body before colonialism and slavery. Through phenomenology I can ‘bracket’ what (...)
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