One of the cornerstone books of Western philosophy, Critique of Pure Reason is Kant's seminal treatise, where he seeks to define the nature of reason itself and builds his own unique system of philosophical thought with an approach known as transcendental idealism. He argues that human knowledge is limited by the capacity for perception and attempts a logical designation of two varieties of knowledge: a posteriori, the knowledge acquired through experience; and a priori, knowledge not derived through experience. This accurate (...) translation by J. M. D. Meiklejohn offers a simple and direct rendering of Kant's work that is suitable for readers at all levels. (shrink)

Along with Husserl's Ideas and Heidegger's Being and Time, Being Given is one of the classic works of phenomenology in the twentieth century. Through readings of Kant, Husserl, Heidegger, Derrida, and twentieth-century French phenomenology (e.g., Merleau-Ponty, Levinas, and Henry), it ventures a bold and decisive reappraisal of phenomenology and its possibilities. Its author's most original work to date, the book pushes phenomenology to its limits in an attempt to redefine and recover the phenomenological ideal, which the author argues has never (...) been realized in any of the historical phenomenologies. Against Husserl's reduction to consciousness and Heidegger's reduction to Dasein, the author proposes a third reduction to givenness, wherein phenomena appear unconditionally and show themselves from themselves at their own initiative. Being Given is the clearest, most systematic response to questions that have occupied its author for the better part of two decades. The book articulates a powerful set of concepts that should provoke new research in philosophy, religion, and art, as well as at the intersection of these disciplines. Some of the significant issues it treats include the phenomenological definition of the phenomenon, the redefinition of the gift in terms not of economy but of givenness, the nature of saturated phenomena, and the question “Who comes after the subject?” Throughout his consideration of these issues, the author carefully notes their significance for the increasingly popular fields of religious studies and philosophy of religion. Being Given is therefore indispensable reading for anyone interested in the question of the relation between the phenomenological and the theological in Marion and emergent French phenomenology. (shrink)

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)

In French, the verb "to live" designates both being alive and the experience of something. This ambiguity has a philosophical meaning. The task of a phenomenology of life is to describe an originary sense of living from which the very distinction between life in the intransitive sense and life in the transitive, or intentional, sense proceeds. Hans Jonas is one of those rare authors who has tried to give an account of the specificity of life instead of reducing life to (...) categories that are foreign to it. However, the concept of metabolism, by which Jonas characterizes vital activity, attests to a presupposition as to life: life is conceived as self-preservation, that is, as negation of death, in such a way that life is, in the end, not thought on the basis of itself. The aim of this article is to show that life as such must be understood as movement in a radicalized sense, in which the living being is no more the subject than the product. All living beings are in effect characterized by a movement, which nothing can cause to cease, a movement that largely exceeds what is required by the satisfaction of needs and that, because of this, bears witness to an essential incompleteness. This incompleteness reveals that life is originarily bound to a world. Because the world to which the living being relates is essentially non-totalizable and unpresentable, living movement can not essentially complete itself. Thus, in the final analysis, life must be defined as desire, and in virtue of this view, life does not tend toward self-preservation, as we have almost always thought, but toward the manifestation of the world. (shrink)

Translator's preface -- Introduction: The question of phenomenology -- Hyletic phenomenology and material phenomenology -- The phenomenological method -- Pathos-with reflections on Husserl's Fifth cartesian meditation -- For a phenomenology of community.

A part of the “return to religion” now evident in European philosophy, this book represents the culmination of the career of a leading phenomenological thinker whose earlier works trace a trajectory from Marx through a genealogy of psychoanalysis that interprets Descartes’s “I think, I am” as “I feel myself thinking, I am.” In this book, Henry does not ask whether Christianity is “true” or “false.” Rather, what is in question here is what Christianity considers as truth, what kind of truth (...) it offers to people, what it endeavors to communicate to them, not as a theoretical and indifferent truth, but as the essential truth that by some mysterious affinity is suitable for them, to the point that it alone is capable of ensuring them salvation. In the process, Henry inevitably argues against the concept of truth that dominates modern thought and determines, in its multiple implications, the world in which we live. Henry argues that Christ undoes “the truth of the world,” that He is an access to the infinity of self-love, to a radical subjectivity that admits no outside, to the immanence of affective life found beyond the despair fatally attached to all objectifying thought. The Kingdom of God accomplishes itself in the here and now through the love of Christ in what Henry calls “the auto-affection of Life.” In this condition, he argues, all problems of lack, ambivalence, and false projection are resolved. (shrink)

Immanuel Kant was one of the leading lights of 18th-century philosophy; his work provided the foundations for later revolutionary thinkers such as Hegel and Marx. This work contains the keystone of his critical philosophy - the basis of human knowledge and truth.

... Let me start my investigation by taking a brief look at the way in which self-awareness is expressed linguistically, as in the sentences "I am tired" or ...

While humanists have pondered the subject of love to the point of obsessiveness, philosophers have steadfastly ignored it. One might wonder whether the discipline of philosophy even recognizes love. The word philosophy means “love of wisdom,” but the absence of love from philosophical discourse is curiously glaring. So where did the love go? In The Erotic Phenomenon, Jean-Luc Marion asks this fundamental question of philosophy, while reviving inquiry into the concept of love itself. Marion begins his profound and personal book (...) with a critique of Descartes’ equation of the ego’s ability to doubt with the certainty that one exists—“I think, therefore I am”—arguing that this is worse than vain. We encounter being, he says, when we first experience love: I am loved, therefore I am; and this love is the reason I care whether I exist or not. This philosophical base allows Marion to probe several manifestations of love and its variations, including carnal excitement, self-hate, lying and perversion, fidelity, the generation of children, and the love of God. Throughout, Marion stresses that all erotic phenomena, including sentimentality, pornography, and even boasts about one’s sexual conquests, stem not from the ego as popularly understood but instead from love. A thoroughly enlightening and captivating philosophical investigation of a strangely neglected subject, The Erotic Phenomenon is certain to initiate feverish new dialogue about the philosophical meanings of that most desirable and mysterious of all concepts—love. (shrink)

Exploring the first-person narratives of three figures from the Christian, Jewish, and Islamic mystical traditions—St. Teresa of Avila, Rabbi Dov Baer, and Rzbihn Baql—Anthony J. Steinbock provides a complete phenomenology of mysticism based in the Abrahamic religious traditions. He relates a broad range of religious experiences, or verticality, to philosophical problems of evidence, selfhood, and otherness. From this philosophical description of vertical experience, Steinbock develops a social and cultural critique in terms of idolatry—as pride, secularism, and fundamentalism—and suggests that contemporary (...) understandings of human experience must come from a fuller, more open view of religious experience. (shrink)

This book’s basic argument is that the Freudian unconscious, far from constituting a radical break with the philosophy of consciousness, is merely the latest exemplar in a heritage of philosophical misunderstanding of the Cartesian cogito that interprets “I think, therefore I am” as “I represent myself, therefore I am” (in the classic interpretation of Heidegger, one of the targets of the book).

Both an ideal entrée for beginning readers and a solid text for scholars, the second edition of Peter Kalkavage's acclaimed translation of Plato's _Timaeus_ brings enhanced accessibility to a rendering well known for its faithfulness to the original text. An extensive essay offers insights into the reading of the work, the nature of Platonic dialogue, and the cultural background of the _Timaeus_. Appendices on music, astronomy, and geometry provide additional guidance. A brief outline of the themes of the work, a (...) detailed glossary, and a selected bibliography are also included. (shrink)

Augustine knows by faith that God is a trinity, Father, Son and Holy Spirit, and he is seeking as far as possible to understand what he believes. In the first seven books Augustine begins by searching the scriptures of the Old and New Testaments for clues to understanding and then argues in the language of philosophy and logic to defend the orthodox statement of the doctrine against the Arians. In the last eight books Augustine seeks to understand the mystery of (...) the divine Trinity by observing an analogous trinity in the image of God, which is the human mind; and in so doing, he also suggests a program for the serious Christian of spiritual self-discovery and renewal. This second edition is newly produced, now featuring convenient footnotes rather than the previously used endnotes. (shrink)

Henry’s concept of transcendence is highly paradoxical. Most often it seems as though he had simply borrowed Husserl’s classical description of intentionality, as the act of aiming‐at‐something as an independent object, at something given or posited by consciousness outside itself, in the status of a worldly outwardness. This determination of transcendence belongs to Henry’s usual critique of what he calls the ‘ontological monism’ of classical metaphysics and ‘historical phenomenology’. Nevertheless, when Henry endeavours to define the ontological difference between life itself (...) and the living incarnate ego within the sphere of radically subjective immanence, particularly in his last works on truth and on Christianity, he cannot but refer to another concept of transcendence, the theological and metaphysical one. This is a transcendence which claims absolute ontological exteriority, as the being‐in‐itself of the ‘substance’, altogether free of any intentional dependence on the transcendental activity of consciousness. And he uses this last concept to assert, of course, that divine transcendence, as true to the Absolute, is none other than the most radical and deep immanence: the immanence of life itself. (shrink)

Book 1 focused on transcendental-phenomenological ontology and distinguished the non-sortal from the propertied personal sense of ourselves. I can be aware of myself and refer to myself without it being necessary to think of any third-personal characteristic. Book 2 addresses the other richer sense of ourself when we respond to "Who are you?" where the answer might be in terms of an anguished question of identity or the ethical what sort of person am I? It might also be the normative (...) question of whom one ought to be. (shrink)

This article seeks to grasp the meaning of Michel Henry's use of the term "transcendental" to understand its specific nature as pure experience that owes nothing to the constituted or the a posteriori. It then considers the methodological consequences and difficulties resulting from such a conception of the transcendental. According to my hypothesis, in order to maintain the "major division" between the empirical and the transcendental, material phenomenology is caught in a form of double bind. One cannot say much about (...) the transcendental without risking contamination by the empirical. As far as the constituted is concerned, it is certainly possible to refer to it, but actually there is nothing to say. This paper tests this interpretative hypothesis against a specific example, namely, the phenomenological description of feeling offered by Henry. The analysis concludes by considering whether material phenomenology does not lapse into what Rudolf Bernet calls a form of "hyper-transcendentalism" in the sense that the totality of empirical reality ends by being "transcendentalized". No basis can be provided for intentionality, as Henry sometimes claims: it becomes a superfluous concept. (shrink)

This article begins with a critical discussion of the commonly used phenomenological term “self-affection,” showing how the term is problematic. It proceeds to clarify obscurities and other impediments in current usage of the term through initial analyses of experience and to single out a transcendental clue found in Husserl’s descriptive remarks on wakeful world-consciousness, a clue leading to a basic phenomenological truth of wakeful human life. The truth centers on temporality and movement, and on animation. The three detailed investigations that (...) follow – of sensations and dynamics with respect to affectivity and movement, of the experiential connection between affectivity and movement, and of the defining features that Husserl identifies as “the sphere of ownness” – show specifically how temporality and movement are linked and how animation is at the heart of what is called ‘self-affection’. They show further that Nature in the form of the felt dynamics of life itself warrants substantive and assiduous phenomenological elucidation. (shrink)