Husserl's _Ideas_ is one of the most important works of twentieth-century philosophy, offering a detailed introduction to the phenomenological method, including the reduction, and outlining the overall scope of phenomenological philosophy. Husserl's explorations of the a priori structures of intentionality, consciousness, perceptual experience, evidence and rationality continue to challenge contemporary philosophy of mind. Dan Dahlstrom's accurate and faithful translation, written in pellucid prose and in a fluid, modern idiom, brings this classic work to life for a new generation. --Dermot Moran, (...) University College, Dublin. (shrink)

The Crisis of European Sciences and Transcendental Phenomenology, Husserl's last great work, is important both for its content and for the influence it has had on other philosophers. In this book, which remained unfinished at his death, Husserl attempts to forge a union between phenomenology and existentialism. Husserl provides not only a history of philosophy but a philosophy of history. As he says in Part I, "The genuine spiritual struggles of European humanity as such take the form of struggles between (...) the philosophies, that is, between the skeptical philosophies--or nonphilosophies, which retain the word but not the task--and the actual and still vital philosophies. But the vitality of the latter consists in the fact that they are struggling for their true and genuine meaning and thus for the meaning of a genuine humanity.". (shrink)

I shall speak of ghost [revenant], of flame and of ashes.And of what, for Heidegger, avoiding means.What is avoiding? Heidegger on several occasions uses the common word Vermeiden: to avoid, to flee, to dodge. What might he have meant when it comes to “spirit” or the “spiritual”? I specify immediately: not spirit or the spiritual but Geist, geistig, geistlich, for this question will be, through and through, that of language. Do these German words allow themselves to be translated? In another (...) sense: are they avoidable?Sein und Zeit : what does Heidegger say at that time? He announces and he prescribes. He warns [avertit]: a certain number of terms will have to be avoided . Among them, spirit . In 1953, more than twenty-five years later—and this was not just any quarter-century—in the great text devoted to Georg Trakl, Heidegger notes that Trakl always took care to avoid the word geistig. And, visibly, Heidegger approves him in this; he thinks the same. But this time, it is not Geist nor even geistlich that is to be avoided, but geistig.How are we to delimit the difference, and what has happened? What of this meantime? How are we to explain that in twenty-five years, between these two warning signals , Heidegger made a frequent, regular, marked use of all this vocabulary, including the adjective geistig? And that he often spoke not only of the word “spirit” but, sometimes yielding to the emphatic mode, in the name of spirit? Jacques Derrida is Directeur d’Études at the École des Hautes Études en Sciences Sociales and also teaches at the University of California, Irvine. His most recent contribution to Critical Inquiry is “Like the Sound of the Sea Deep within a Shell: Paul de Man’s War” . An English translation of De l’espirit: Heidegger et la question is forthcoming from the University of Chicago Press. Geoff Bennington, author of Lyotard: Writing the Event, is a lecturer in French at the University of Sussex. Rachel Bowlby, author of Virginia Woolf: Feminist Destinations, is a lecturer in English at the University of Sussex. (shrink)

In this landmark study, Emmanuel Levinas discusses the aspects and function of intuition in Husserl's thought and its meaning for philosophical self-reflection.

The "Cartesian Meditations" translation is based primarily on the printed text, edited by Professor S. Strasser and published in the first volume of Husserliana: Cartesianische Meditationen und Pariser Vorträge, ISBN 90-247-0214-3. Most of Husserl's emendations, as given in the Appendix to that volume, have been treated as if they were part of the text. The others have been translated in footnotes. Secondary consideration has been given to a typescript (cited as "Typescript C") on which Husserl wrote in 1933: "Cartes. Meditationen (...) / Originaltext 1929 / E. Husserl / für Dorion Cairns". Its use of emphasis and quotation marks conforms more closely to Husserl’s practice, as exemplified in works published during his lifetime. In this respect the translation usually follows Typescript C. Moreover, some of the variant readings n this typescript are preferable and have been used as the basis for the translation. Where that is the case, the published text is given or translated in a foornote. The published text and Typescript C have been compared with the French translation by Gabrielle Pfeiffer and Emmanuel Levinas (Paris, Armand Collin, 1931). The use of emphasis and quotation marks in the French translation corresponds more closely to that in Typescript C than to that in the published text. Often, where the wording of the published text and that of Typescript C differ, the French translation indicates that it was based on a text that corresponded more closely to one or the other – usually to Typescript C. In such cases the French translation has been quoted or cited in a foornote. (shrink)

The Critique of the Power of Judgment (a more accurate rendition of what has hitherto been translated as the Critique of Judgment) is the third of Kant's great critiques following the Critique of Pure Reason and the Critique of Practical Reason. This entirely new translation of Kant's masterpiece follows the principles and high standards of all other volumes in The Cambridge Edition of the Works of Immanuel Kant. This volume includes: for the first time the indispensable first draft of Kant's (...) introduction to the work; the only English edition notes to the many differences between the first (1790) and second (1793) editions of the work; and relevant passages in Kant's anthropology lectures where he elaborated on his aesthetic views. All in all this new edition offers the serious student of Kant a dramatically richer, more complete and more accurate translation. (shrink)

"I shall speak of ghost, of flame, and of ashes." These are the first words of Jacques Derrida's lecture on Heidegger. It is again a question of Nazism--of what remains to be thought through of Nazism in general and of Heidegger's Nazism in particular. It is also "politics of spirit" which at the time people thought--they still want to today--to oppose to the inhuman. "Derrida's ruminations should intrigue anyone interested in Post-Structuralism. . . . . This study of Heidegger is (...) a fine example of how Derrida can make readers of philosophical texts notice difficult problems in almost imperceptible details of those texts."--David Hoy, London Review of Books "Will a more important book on Heidegger appear in our time? No, not unless Derrida continues to think and write in his spirit. . . . Let there be no mistake: this is not merely a brilliant book on Heidegger, it is thinking in the grand style."--David Farrell Krell, Research in Phenomenology "The analysis of Heidegger is brilliant, provocative, elusive."--Peter C. Hodgson, Religious Studies Review. (shrink)

Recorded in Ithaca, NY by Cornell University., Sponsored by: Andrew D. White Professors-At-Large Program., Speaker: Professor of the History of Philosophy, Ecole des Hautes Etudes en Sciences Sociales, Paris, Andrew D. White Professor-at-Large., Lecture, October 3, 1988.

Through careful analysis of phenomenological texts by Husserl and Heidegger, Marion argues for the necessity of a third phenomenological reduction that concerns what is fully implied but left largely unthought by the phenomenologies of both ...

Derrida's first book-length work, The Problem of Genesis in Husserl's Philosophy , was originally written as a dissertation for his diplôme d'etudes superieures in 1953 and 1954. Surveying Husserl's major works on phenomenology, Derrida reveals what he sees as an internal tension in Husserl's central notion of genesis, and gives us our first glimpse into the concerns and frustrations that would later lead Derrida to abandon phenomenology and develop his now famous method of deconstruction. For Derrida, the problem of genesis (...) in Husserl's philosophy is that both temporality and meaning must be generated by prior acts of the transcendental subject, but transcendental subjectivity must itself be constituted by an act of genesis. Hence, the notion of genesis in the phenomenological sense underlies both temporality and atemporality, history and philosophy, resulting in a tension that Derrida sees as ultimately unresolvable yet central to the practice of phenomenology. Ten years later, Derrida moved away from phenomenology entirely, arguing in his introduction to Husserl's posthumously published Origin of Geometry and his own Speech and Phenomena that the phenomenological project has neither resolved this tension nor expressly worked with it. The Problem of Genesis complements these other works, showing the development of Derrida's approach to phenomenology as well as documenting the state of phenomenological thought in France during a particularly fertile period, when Levinas, Sartre, Merleau-Ponty, Ricoeur, and Tran-Duc-Thao, as well as Derrida, were all working through it. But the book is most important in allowing us to follow Derrida's own development as a philosopher by tracing the roots of his later work in deconstruction to these early critical reflections on Husserl's phenomenology. "A dissertation is not merely a prerequisite for an academic job. It may set the stage for a scholar's life project. So, the doctoral dissertations of Max Weber and Jacques Derrida, never before available in English, may be of more than passing interest. In June, the University of Chicago Press will publish Mr. Derrida's dissertation, The Problem of Genesis in Husserl's Philosophy , which the French philosopher wrote in 1953-54 as a doctoral student, and which did not appear in French until 1990. From the start, Mr Derrida displayed his inventive linguistic style and flouting of convention."--Danny Postel, Chronicle of Higher Education. (shrink)