Mit den "Ideen zu einer reinen Phänomenologie und phänomenologischen Philosophie" von 1913, von ihm selbst nur als eine "Allgemeine Einführung in die reine Phänomenologie" angezeigt, zog Edmund Husserl die Konsequenz aus seinen Logischen Untersuchungen (PhB 601), die ihn 1900/01 berühmt gemacht hatten: Ausgehend von der dort entwickelten Phänomenologie der intentionalen Erlebnisse sieht er jetzt in der Aufdeckung der Leistungen des "reinen Bewußtseins", dem die uns bekannte natürliche Welt nur als "Bewußtseinskorrelat" gegeben ist, den eigentlichen Gegenstand philosophischer Erkenntnis und in den (...) von ihm eingeführten methodologischen Begriffen der "Reduk tion" und der "Epoché" den Weg, sich über die Beschaffenheit dieses "reinen Bewußtseins", aus dem alle Erkenntnis entspringt, Klarheit zu verschaffen. Die Ausgabe bietet Husserls Schrift text- und seitengleich nach Band III/1 der Husserliana, herausgegeben von Karl Schuhmann; beigegeben sind Husserls Nachwort zu den Ideen von 1930 aus Band V der Husserliana, herausgegeben von Marly Biemel, sowie ein umfangreiches Namen- und Sachregister von Elisabeth Ströker. (shrink)

The book "Philosophical Foundations of Neuroscience" is an engaging criticism of cognitive neuroscience from the perspective of a Wittgensteinian philosophy of ordinary language. The authors' main claim is that assertions like "the brain sees" and "the left hemisphere thinks" are integral to cognitive neuroscience but that they are meaningless because they commit the mereological fallacy—ascribing to parts of humans, properties that make sense to predicate only of whole humans. The authors claim that this fallacy is at the heart of Cartesian (...) dualism, implying that current cognitive neuroscientists are Cartesian dualists. Against this claim, we argue that the fallacy cannot be committed within Cartesian dualism either, for this doctrine does not allow for an intelligible way of asserting that a soul is part of a human being. Also, the authors' Aristotelian essentialistic outlook is at odds with their Wittgensteinian stance, and we were unconvinced by their case against explanatory reductionism. Finally, although their Wittgensteinian stance is congenial with radical behaviorism, their separation between philosophy and science seems less so because it is based on a view of philosophy as a priori. The authors' emphasis on the a priori, however, does not necessarily commit them to rationalism if it is restricted to conceptual or analytical truths. (shrink)

Writing from a scientifically and philosophically informed perspective, the authors provide a critical overview of the conceptual difficulties encountered in many current neuroscientific and psychological theories.

This scrupulously researched and rigorously argued book is the first to interpret and evaluate the central topic of Martin Heidegger's philosophy--his celebrated "Question of Being"--in the context of the full range of Heidegger's thought. With this comprehensive approach, Herman Philipse distinguishes in unprecedented ways the center from the periphery, the essential from the incidental in Heidegger's philosophy. Among other achievements, this allows him to shed new light on the controversial relationship between Heidegger's life and thought--in particular the connections between his (...) philosophy and his involvement with Nazism.Philipse begins by explaining which problems an interpretation of Heidegger's question of being should solve, and he specifies which type of interpretation is the best basis for an evaluation of Heidegger's thought. He then identifies various strands or leitmotifs in Heidegger's idea of being, and shows how these strands hang together in the philosopher's work. In doing so, Philipse offers new insights into Heidegger's views on such subjects as human existence, authenticity, logic, and language, and into his readings of such philosophers as Aristotle, Kant, Hegel, and Nietzsche. Philipse then integrates into his interpretation of Heidegger's overall theory the latest scholarship about the philosopher's engagement with Nazism. Finally, Philipse examines the fundamental structures of Heidegger's philosophy and assesses whether Heidegger's views are true, probable, or possess some other epistemic or existential value.As the most thorough interpretation of Heidegger's theory of being now available, this work represents a new phase in the vigorous debate about the philosopher's life and works. (shrink)

Postmodernism in philosophy holds that traditional philosophy has come (or should come) to an end, and that it must be succeeded by something else, such as “thinking” (Heidegger), empirical science (Quine), linguistic therapy (Wittgenstein), or an “attempt to prevent the conversation of the West from attaining the secure path of science” (Rorty). Clearly, the claim to be postmodern presupposes a view of traditional philosophy, of its characteristics, and of its genesis. In this essay, such a view will be developed, and (...) its consequences for our conception of philosophy will be discussed. The view defended here is different from those of Heidegger and Rorty. For ease of exposition the discussion will refer to Rorty's Philosophy and the Mirror of Nature. (shrink)

A collection of all but two of the author's philosophical essays and lectures originally published or presented before August 1976.

In _Neuroscience and Philosophy_ three prominent philosophers and a leading neuroscientist clash over the conceptual presuppositions of cognitive neuroscience. The book begins with an excerpt from Maxwell Bennett and Peter Hacker's _Philosophical Foundations of Neuroscience_ (Blackwell, 2003), which questions the conceptual commitments of cognitive neuroscientists. Their position is then criticized by Daniel Dennett and John Searle, two philosophers who have written extensively on the subject, and Bennett and Hacker in turn respond. Their impassioned debate encompasses a wide range of central (...) themes: the nature of consciousness, the bearer and location of psychological attributes, the intelligibility of so-called brain maps and representations, the notion of qualia, the coherence of the notion of an intentional stance, and the relationships between mind, brain, and body. Clearly argued and thoroughly engaging, the authors present fundamentally different conceptions of philosophical method, cognitive-neuroscientific explanation, and human nature, and their exchange will appeal to anyone interested in the relation of mind to brain, of psychology to neuroscience, of causal to rational explanation, and of consciousness to self-consciousness. In his conclusion Daniel Robinson (member of the philosophy faculty at Oxford University and Distinguished Professor Emeritus at Georgetown University) explains why this confrontation is so crucial to the understanding of neuroscientific research. The project of cognitive neuroscience, he asserts, depends on the incorporation of human nature into the framework of science itself. In Robinson's estimation, Dennett and Searle fail to support this undertaking; Bennett and Hacker suggest that the project itself might be based on a conceptual mistake. Exciting and challenging, _Neuroscience and Philosophy_ is an exceptional introduction to the philosophical problems raised by cognitive neuroscience. (shrink)