the Logische Untersuchungen,l phenomenology has been conceived as a substratum of empirical psychology, as a sphere comprising "imma nental" descriptions of psychical mental processes, a sphere compris ing descriptions that - so the immanence in question is understood - are strictly confined within the bounds of internal experience. It 2 would seem that my protest against this conception has been oflittle avail; and the added explanations, which sharply pinpointed at least some chief points of difference, either have not been understood (...) or have been heedlessly pushed aside. Thus the replies directed against my criticism of psychological method are also quite negative because they miss the straightforward sense of my presentation. My criticism of psychological method did not at all deny the value of modern psychology, did not at all disparage the experimental work done by eminent men. Rather it laid bare certain, in the literal sense, radical defects of method upon the removal of which, in my opinion, must depend an elevation of psychology to a higher scientific level and an extraordinary amplification ofits field of work. Later an occasion will be found to say a few words about the unnecessary defences of psychology against my supposed "attacks. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

The present attempt to introduce the general philosophical reader to the Phenomenological Movement by way of its history has itself a history which is pertinent to its objective. It may suitably be opened by the following excerpts from a review which Herbert W. Schneider of Columbia University, the Head of the Division for Internc.. tional Cultural Cooperation, Department of Cultural Activities of Unesco from 1953 to 56, wrote in 1950 from France: The influence of Husser! has revolutionized continental philosophies, not (...) because his philosophy has become dominant, but because any philosophy now seeks to accommodate itself to, and express itself in, phenomenological method. It is the sine qua non of critical respectability. In America, on the contrary, phenomenology is in its infancy. The aver age American student of philosophy, when he picks up a recent volume of philosophy published on the continent of Europe, must first learn the "tricks" of the phenomenological trade and then translate as best he can the real import of what is said into the kind of analysis with which he is familiar....... No doubt, American education will gradually take account of the spread of phenomenological method and terminology, but until it does, American readers of European philosophy have a severe handicap; and this applies not only to existentialism but to almost all current philosophicalliterature. (shrink)

From FRANZ BRENTANO's manuscripts for his Vienna lectures 1888/89. Photo by his son, Dr. John CM Brentano, Highland Park, Illinois...

This study's purpose was to increase understanding and meaning of the lived experience of moral commitment as practiced by participants at the time of the study, not in retrospective. Phenomenology was the research methodology selected to elicit participants' understanding of moral commitment through in-depth interviews. ;Study participants were referred using selection criteria which included: demonstration of sustained selfless service to others outside of one's work life and a demonstrated tendency to inspire others to engage in similar service. The four women (...) and six men in the study, ranging from 33 to 78 years of age, represented blue-collar and professional occupations. ;Open-ended interviews elicited rich descriptions and stories about participants' service to individuals and communities. Through data analysis and identification of common themes, a phenomenological description of the experience of moral commitment emerged. ;Findings show that the lived experience of moral commitment is a way of life, or process, which typically includes: becoming aware of the needs of others and either feeling compelled or choosing to serve others as an extension of earlier life experiences, compassion for others and beliefs in God and justice. This process can reflect an autobiographical motif, or pattern of themes, in the life of the morally committed person. Moral commitment is accompanied by passionate feelings and inner conflicts, yet its exercise provides personal growth and psychic rewards which can act as motivation for continued commitment and service to others. For many, the desire to make a difference in the lives of others or in society reflects a partnership relationship with God, enacted through service to those in need, suffering or unjustly oppressed. Intention to make a difference was paramount, and participants continued to serve regardless of the outcome of their service. ;Findings reflect that the morally committed of both genders act from an ethic combining compassion, care and responsibility for others, and concerns for justice, individual rights and community welfare. Participants' lives reveal that neither traumatic life experiences nor abusive family backgrounds preclude the development and enactment of moral commitment, and, in fact, may compel persons to serve others in a selfless manner. (shrink)