Like Hayek, Mises moved beyond economics in his later years to address questions regarding the foundation of all social science. But unlike Hayeks attempts, Misess writings on these matters have received less attention than they deserve. Theory and Histor, writes Rothbard in his introduction, "remains by far the most neglected masterwork of Mises. Here Mises defends his all-important idea of methodological dualism: one approach to the hard sciences and another for the social sciences. He defends the epistemological status of economic (...) proposition. He has his most extended analysis of those who want to claim that there is more than one logical structure by which we think about reality. He grapples with the problem of determinism and free will. And presents philosophy of history and historical research. Overall, this is a tremendously lucid defense of the fundamental Misesian approach to social philosophy. "It is Misess great methodological work, explaining the basis of his approach to economics, and providing scintillating critiques of such fallacious alternatives as historicism, scientism, and Marxian dialectical materialism. Austrian economics will never enjoy a genuine renaissance until economists read and absorb the vital lessons of this unfortunately neglected work." Theory and History should be required for any student of 20th century ideas. (shrink)

The Phenomenology of Internal Time-Consciousness is a translation of Edmund Husserl's Vorlesungen zur Phänomenologie des inneren Zeitbewußtseins. The first part of the book was originally presented as a lecture course at the University of Göttingen in the winter semester of 1904–1905, while the second part is based on additional supplementary lectures that he gave between 1905 and 1910. In these essays and lectures, Husserl explores the terrain of consciousness in light of its temporality. He identifies two categories of temporality—retention and (...) protention—and outlines how temporality provides the form for perception, phantasy, imagination, memory, and recollection. He demonstrates a distinction between cosmic and phenomenological time and explores the relevance of phenomenological time for the constitution of temporal objects. The ideas Husserl developed here are explored further in his Ideas and were pursued until the end of his philosophical career. (shrink)

Continues and extends explorations begun in Being and Time.

"An Illini book." Includes bibliographical references and index.

All of the major themes of Edmund Husserl's phenomenology, from the Logical Investigations to The Crisis of the European Sciences, are investigated from a critical point of view by James M. Edie. The philosophy of logic is considered insofar as it relates to the phenomenological and transcendental foundation of logic itself. Transcendental logic is studied with reference to both the formal logic of Aristotle and Leibniz and the dialectical logic of Hegel. Edie considers Husserl's theories of meaning and reference, intentionality, (...) the distinction between perceptual and eidetic intuition, the notion of the ideality of meaning, the laws of objectivity in general, and formal and material ontology, as well as Husserl's reinterpretation of the apriori. (shrink)

"This is a remarkable book: wide-ranging, resonant, and well-written; it is also reflective and personable, warm and engaging." —Philosophy and Literature "With this book Caputo takes his place firmly as the foremost American, continental post-modernist... " —International Philosophical Quarterly "One cannot but be impressed by the scope of Radical Hermeneutics." —Man and World "Caputo’s study is stunning in its scope and scholarship." —Robert E. Lauder, St. John’s University, The Thomist For John D. Caputo, hermeneutics means radical thinking without transcendental justification: (...) attending to the ruptures and irregularities in existence before the metaphysics of presence has a chance to smooth them over. Radical Hermeneutics forges a closer collaboration between hermeneutics and deconstruction than has previously been attempted. (shrink)

The collection of Edmund Husserl's sketches on time-consciousness from the years 1893-1917, edited by Rudolf Boehm and published as Volume X in the Husserliana series, affords significant new material for the study of the evolution of Husserl's thought. Specifically, the sketches suggest that in the course of analyzing the consciousness of temporal objects Husserl became convinced that a distinction must be drawn between an ultimate or absolute flow of consciousness and the immanent temporal objects or contents -- sense-data, appearances of (...) external things, acts of wishing, judging, etc. -- constituted or known within that flow. Further, the texts indicate that the emergence of the absolute dimension was connected with the development during this period of two distinct interpretations of the constitution of time-consciousness. Husserl apparently worked out the first of these during the years 1901-1907, and only towards the end of this period did the notion of an absolute consciousness, absent in earlier texts, make its appearance. And no sooner did it emerge than Husserl undertook a critique of his first interpretation which ultimately culminated in its rejection. In the new position which then appeared, around 1909, the absolute flow of time-constituting consciousness, and its distinction from temporal objects both immanent and transcendent, was unequivocally affirmed. We propose now to discuss this evolution and the emergence and nature of the absolute flow of consciousness. -/- . (shrink)

ANONYMITY: A STUDY IN THE PHILOSOPHY OF ALFRED SCHUTZ by Maurice Natanson Bloomington: Indiana University Press, 1986. 172 pp., $25.00.

This edition includes new essays by philosopher Michael Williams and literary scholar David Bromwich, as well as Rorty's previously unpublished essay "The ...

The "Cartesian Meditations" translation is based primarily on the printed text, edited by Professor S. Strasser and published in the first volume of Husserliana ...

"This book is a virtual case study in the application of hermeneutical principles to illuminate philosophical texts. The book contains translations of eight of Gadamer's best known essays on Plato.

In Phenomenology and the Problem of History. David Carr examines the paradox involving Husserl's transcendental philosophy and his later historicist theory.

Hermeneutics has become a major topic of debate throughout the scholarly community. What has been called the "interpretive turn" has led to interesting new approaches in both the human and social sciences, and has helped to transform divided disciplines by bringing them closer together. Yet one of the largest and most important social sciences economics has so far been almost completely left out of the transformation. Economics and Hermeneutics takes a significant step towards filling this gap by introducing scholars on (...) both sides of the divide to ways that hermeneutics might help economists address some of their most important problems. Among the topics addressed are entrepreneurship, price theory, rational expectations, monetary theory, welfare economics, and economic policy. The approaches to economics represented include the Austrian school, McCloskey's "rhetoric" approach, Marxian critical theory and institutionalism. (shrink)

Denies that human senses cannot be trusted, that logic is arbitrary, and that concepts have no basis in reality and discusses universals.

Introduction CLASSICAL American pragmatism represents a historical period in American philosophy, spanning a particular time frame and including the ...

Deconstruction is no game of mirrors, revealing the text as a play of surface against surface. Its more radical philosophical effort is to get behind the mirror and question the very nature of reflection. The Tain of the Mirror explores that gritty surface without which no reflection would be possible.

In an enlightening dialogue with Descartes, Kant, Husserl and Gadamer, Professor Seifert argues that the original inspiration of phenomenology was nothing other than the primordial insight of philosophy itself, the foundation of philosophia perennis . His radical rethinking of the phenomenological method results in a universal, objectivist philosophy in direct continuity with Plato, Aristotle and Augustine. In order to validate the classical claim to know autonomous being, the author defends Husserl's methodological principle "Back to things themselves" from empiricist and idealist (...) critics, including the later Husserl, and replies to the arguments of Kant which attempt to discredit the knowability of things in themselves. Originally published in 1982, this book culminates in a phenomenological and critical unfolding of the Augustinian cogito , as giving access to immutable truth about necessary essences and the real existence of personal being. (shrink)

A POSTMODERN THINKER might very well be dismayed by the suggestions embedded in my title that the breach between modernism and postmodernism can be overcome and that Husserl is at all relevant to a discussion of postmodernism. Has not, after all, the postmodern critique revealed once and for all the poverty of the modern philosophical tradition with its epistemological and foundationalist concerns? And what better example of a philosopher working in the modern tradition than Husserl, who clearly identifies his own (...) philosophy as a form of "transcendental idealism" and who is clearly committed to the discovery of both an indubitable starting point upon which and a clear methodology by which philosophy can establish itself as a sure science of cognition? (shrink)

There are several ways one can make an appraisal of Husserl’s turn to transcendental phenomenology. One way would be to look at some of the implications of this turn, such as, whether Husserl is thereby prevented from answering certain philosophical questions. Taking this course here, I treat one of the implications that appears when one critically examines the transcendental turn, namely that Husserl’s philosophy is idealistic. This is an implication that many critics of transcendental phenomenology have alleged is philosophically intolerable (...) and requires modification or abandonment of Husserl’s transcendental turn. Important to this task is the distinction between what I shall call “epistemological idealism” and “metaphysical idealism”. As I detail later, epistemological idealism can be characterized as the thesis that consciousness is the sole medium of access to whatever is seen as actually or possibly existing and “metaphysical idealism” can be characterized as including the additional thesis that consciousness creates whatever actually or possibly exists and what exists is dependent on it. It is my contention that Husserl’s transcendental phenomenology, which he labels transcendental idealism, is epistemologically idealistic but metaphysically neutral. Also I contend that metaphysical neutrality is not a deficiency of his philosophy but that such is the necessary conclusion of any philosophy that successfully adheres to the policy of describing, explicating and accepting all objectivities only as they present themselves to the consciousness of them, and in terms of the consciousness of them. (shrink)

The first part of the book traces the role of interpretation in everyday perceptual experiences. The second half explores the question: What makes an interpretation true? The book concludes by showing what observations on language are prompted by the herm.