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Abstract: Abstract This contribution highlights the importance of the work of Hedwig Conrad-Martius, a student of Husserl and early phenomenological thinker, in the context of a review of James Hart’s 1972 dissertation on her work, now published under the title Hedwig Conrad-Martius’ Ontological Phenomenology. It provides some context for Conrad-Martius’ thought, gives a brief chapter-by-chapter account of Hart’s treatment, and raises some further questions about his discussion of her work. PubDate: 2022-06-17
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Abstract: Abstract The paper argues that the dynamics of personal and collective individuation could be interrelated and bear ethical significance thanks to an analysis of the Lifeworld and intersubjectivity that link together the genetic and the generative perspectives of phenomenology. The first section of the paper recalls the epistemological and ontological implications of Husserl's and Stein's analysis of personal individuation in relation to what Husserl would call, later, the “Lifeworld” and the intersubjective constitution of communities. The second section of the paper turns to a phenomenology of the Lifeworld through an analysis of refugees' care and the intersubjective dynamics involved in the clinic of exile. Such an example will bring to light the importance of embodiment and intercorporeity to grasp the process through which the genetic constitution of the Lifeworld constitutes itself as a collective process of individuation trying to heal the scars of historicity. Consequently, individuation will appear as a personal and collective task, rather than a static and ego-centered achievement that would be forgetful of our fundamental interdependency. Finally, the last section argues that “healing the Lifeworld” does not amount to conceive of its “horizon” as being itself a predetermined “telos” of transcendental subjectivity, as if this open structure could be itself constituted. Rather, the varieties of the Lifeworld and its paradoxical movement of appropriation and differentiation point to a relational ontology that considers the becoming of a common and meaningful world as a limit-problem of phenomenology and, perhaps, its ethical and critical promise. PubDate: 2022-06-16
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Abstract: Abstract In this contribution we first sketch an outline of the concept of lifeworld (Lebenswelt), to introduce the readers to the guest-edited collection of essays Varieties of the Lifeworld: Phenomenology and Aesthetic Experience, special issue of the “Continental Philosophy Review.” We trace back the origin of the concept of lifeworld to Husserl’s late phenomenology, although also explaining (on the basis of the careful historical-conceptual reconstructions offered by some distinguished scholars of Husserl and the phenomenological movement) that the development of Husserl’s phenomenology of the Lebenswelt was gradual and was connected, among other things, to the question of the natural world of experience. Then, quickly referring to Gadamer, Landgrebe, Fink and other authors belonging to the phenomenological tradition, we explain that different interpretations of the topic “Lifeworld” in Husserl’s thinking have been provided: In our view, this contributes to the fact that still nowadays this topic is a fascinating and philosophically stimulating one. Finally, making reference to more recent works by such authors as Figal, Gallagher, Zahavi and Shusterman (a pragmatist philosopher, whose somaesthetics is nonetheless very rich in insights that can be connected to phenomenological views of the body and its place in the world), we emphasize how the question concerning the lifeworld is still capable today to open a great variety of perspectives and plurality of paths for thinking, as testified by the essays collected in this guest-edited special issue of the “Continental Philosophy Review.” PubDate: 2022-06-13
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Abstract: Abstract Ever since the 1960s, media and communication studies have abounded in heated debates concerning the psychological and social effects of fictional media violence. Massive empirical research has first tried to tie film violence to cultivating either fear or aggressive tendencies among its viewership, while later research has focused on other media as well (television, video games). The present paper does not aim to settle the factual question of whether or not medial experiences indeed engender real emotional dispositions. Instead, it brings into play the resources of genetic phenomenology in order to ask how the formation of such dispositions would be generally possible. Thus, it aims to further the discussion by overtly employing the framework of Husserl’s later genetic phenomenology to the field of emotional experience. By posing questions with regard to how fictional emotional experiences contribute to the formation of apperceptions and to the specificities of emotional sedimentation, it also points out some shortcomings in Husserl’s account by drawing from Freud’s dynamic theory of drives and emotions. PubDate: 2022-06-09
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Abstract: Abstract This article is concerned with the status and stakes of Gilles Deleuze’s “break” with structuralism. With a particular focus on a transitional text of Deleuze, the 1967/1972 article “How Do We Recognize Structuralism',” it asks how Deleuze understood structuralism and why, after his encounter with Félix Guattari and Guattari’s own transitional text, 1969’s “Machine and Structure,” Deleuze felt the need to break with structuralism. It argues that reading these two texts together allows us to see that Deleuze already perceived tensions within the structuralist project, and argues that Guattari’s non-structural account of the machine allowed Deleuze to clarify this perception, and see it as necessitating a departure from structuralism. To close, however, it turns to recent work by philosophers such as Étienne Balibar and Patrice Maniglier that re-examines the structuralist moment and identifies an ongoing legacy that the “poststructuralism” of Deleuze and Guattari may be part of. By considering Deleuze and Guattari’s break with structuralism in light of this work, this article considers how the polemical rejection of structuralism by Deleuze and Guattari may not fully account for the ongoing legacy of the structuralist program and the persistence of a structuralist problematic in their thought. PubDate: 2022-06-01
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Abstract: Abstract In public discourse trauma is predominantly framed as an overwhelming event undergone by the individual. In this article I first provide a brief genealogy to trace the emergence of what is now the dominant temporal framework of psychological catastrophe. I supplement this evental nosology with a durational consideration of trauma by drawing on the works of Henri Bergson and his articulation of duration, memory, and lived experience. Durational trauma accommodates liminal and ongoing experiences of the catastrophic that are equally devastating to the paradigmatic exemplars of PTSD. This alternate account entails different modalities of reparation and responsibility to the systemic traumatization of others. For this I draw on Levinas and his intersubjective ethics drawing out the relevancy his work has for this concept of durational trauma. Levinas’s emphasis on expiation avoids the reification of the trauma of the other as spectacle and draws into focus one’s own participation in the circulation and continuation of ongoing traumatic networks. This contributes to the emergent alchemy of reading Bergson and Levinas together, but likewise, to philosophy of trauma and the ethical responsibility and temporality of ongoing systemic harm. PubDate: 2022-06-01
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Abstract: Abstract Edmund Husserl’s ultimate aim was to give an overall philosophical explanation of the totality of Being. In this endeavour, the term “absolute” was crucial for him. In this paper, I aim to clarify the most important ways in which Husserl used this notion. I attempt to show that, despite his rather divergent usages, eventually three fundamental meanings and coordinated levels of the “absolute” can be differentiated in his thought: the epistemological (absolute evidence and ego), the ontological (intersubjectivity), and the theological or metaphysical level (God). According to Husserl, we can approach this ultimate level of the Absolute, through the method of phenomenological construction. A closer reading of Husserl’s texts shows that his conception of the absolute was astonishingly modern. The main features of the conception—on all three levels—were non-foundationalism, contextualism, openness, and circularity. Each level mutually founds and determines the others. It is a non-foundational Absolute, the moments of which constitute an organic and open totality which is essentially processual. In my interpretation, this theory opens a fruitful working area, which has enormous philosophical potential and is surprisingly up-to-date. PubDate: 2022-06-01
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Abstract: Abstract The aim of my paper is to put Ricœur’s philosophy in dialogue with human geography. There are at least two good reasons to do so. The first concerns the epistemological foundation of geography: Whereas humanistic or phenomenological geographers inspired by Heidegger or, to a lesser extent, by Merleau-Ponty have sometimes taken on an anti-scientific approach, the Ricœurian articulation of understanding and explanation may contribute to building a bridge between the experiential side of place-meanings and the scientific explanations of spatial elements and their relationships. The second reason has to do with the application of the Ricœurian “model of the text” to landscape: It is a direction that Ricœur never explicitly took, but it is worth exploring, especially considering that “landscape as a text” was quite a popular metaphor among human geographers in the 1980s and 1990s. In this paper I will discuss both issues in order to outline a “Ricœurian path to geography,” which, while never explicitly developed by the philosopher, may represent an innovative and fruitful actualization of his thought. PubDate: 2022-06-01
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Abstract: Abstract My paper aims at laying out the main tenets of Patočka’s unusual and highly provocative position with regard to the question of history, drawing essentially on his Heretical Essays on the Philosophy of History, while also gathering insights from other works such as Eternity and Historicity and Europe and post-Europe. In the first part, I set in place the overall framework of this analysis, and show that three distinct, yet entwined concepts of history are operative in Patočka’s work: the understanding of history as a specific regime of meaning, as an existential possibility of the human Dasein, and as a “epochal” dynamic. In the second part, I reconstruct the criticism Patočka mounts against the classical philosophies of history and indicate that his rejection of a teleological account of history is compatible with the attempt of establishing an intrinsic correlation between meaning and history. In the final part, I stress the importance acquired by the experience of the “shattering of meaning” for Patočka’s threefold understanding of history and argue for the possibility of crafting a unitary framework which would encompass his analysis. PubDate: 2022-06-01
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Abstract: Abstract Levinas and the Night of Being investigates the ontological character of Totality and Infinity that has frequently been overlooked, suggesting that this ontological character is constituted by nocturnal events of being, the dark foundations that undergird the intentional activity of consciousness. Through a close reading of Totality and Infinity, Levinas and the Night of Being begins with the separation of the self and the nocturnal event of the enjoyment of the elemental that establishes the self as the same in its independence and self-sufficiency. In its sameness, the self can then encounter the Other as other through the nocturnal event of the speech of the Other. The encounter with the Other through speech and language is the foundation for the nocturnal event of the pluralization of existence through fecundity, culminating in what Levinas and the Night of Being calls a world shared with the Other, a world of sociality and justice. This review emphasizes that Levinas and the Night of Being, by addressing the ontological character of Totality and Infinity, offers a significant contribution to the field of Levinas studies and points toward a valuable path for future research that examines how ontology and ethics might be thought together rather than in opposition. PubDate: 2022-05-19
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Abstract: Abstract This review of Bettina Bergo’s book, Anxiety, draws attention both to the interweaving method of her account and to the substance of its implications. Her evocative historical and textual analyses, I argue, result in a widening conception of the mind that challenges our attempts to locate anxiety merely in the body or in consciousness (or in a tidy bridging of the two). PubDate: 2022-05-03
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Abstract: Abstract Martin Koci’s Thinking Faith after Christianity is a rigorous and nuanced study of Jan Patočka’s philosophy, ineluctable for researchers interested in post-Heideggerian phenomenology and philosophy of religion. Koci makes a unique contribution by reconstructing Patočka’s phenomenological insights into the meaning of faith such that Christianity can be rethought as a way to understanding the experience of transcendence in human existence without falling prey to Heidegger’s critique of onto-theology. This review emphasizes Koci’s interpretation of certain key texts in Patočka’s corpus that sheds a new light on a cluster of Patočka’s concetps, such as supercivilization, responsibility and historicity. With Koci’s original interpretation of faith, one might further advance the question as to whether Patočka’s philosophy paves the way for a phenomenological understanding of the core experience of non-Christian religion. PubDate: 2022-04-29
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Abstract: Abstract In this text, Heidegger's notion of the event is understood as a rupture on an ontological level. From this follows the aporia of whether the event concerns the coming about of being itself, or of beings. To address the ontological as well as the ontic aspect of the event, the article suggests to understand the event in a subjective framework, in line with transcendental conditions of experience, specifically as a "receptivity" to the event. The main part of the article considers existing phenomenological approaches to the event and the possibility or impossibility of a receptivity to the event expressed therein. In conclusion, the article suggests that the subjective event can be conceived as a rupture within subjective experience, as being tied to the necessary coming about of experience. PubDate: 2022-04-12
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Abstract: Abstract In this paper I examine a set of exceptional aesthetic experiences that remove us from our pragmatic everyday life and involve a specific type of unaffordability. I then extend this notion of unaffordability to experiences of awe and its relation to the sublime. My analysis is guided by considerations of the phenomenologically inspired enactivist approach that supports an affordance-based accounts of aesthetic experience. I review some recent neurophenomenological studies of the experience of awe, and I then sketch out a phenomenology of awe as it approaches the sublime. PubDate: 2022-04-02 DOI: 10.1007/s11007-022-09567-y
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Abstract: Abstract The paper critically reconstructs the crowd psychological heritage in phenomenological and social science emotion research. It shows how the founding figures of phenomenology and sociology uncritically adopted Le Bon’s crowd psychological imagery as well as what I suggest calling the disease model of emotion transfer. Against this background, it can be examined how Le Bon’s understanding of emotional contagion as an automatic, involuntary, and uncontrollable mechanism has remained a dominant force in emotion research until today. However, a closer look at phenomenological descriptions and empirical investigations of how emotion’s spread shows that there is little evidence supporting Le Bon’s crowd psychological framework. Thus, I suggest that the disease model should be dismissed in favor of more plausible approaches to interpersonal emotion dynamics. PubDate: 2022-03-14 DOI: 10.1007/s11007-022-09566-z
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Abstract: Abstract Corijn van Mazijk’s book is a critical exploration of the relations between Immanuel Kant’s, Edmund Husserl’s, and John McDowell’s transcendental philosophies. His primary aim is not to conduct a historical study, but “to show that history provides us with viable alternatives to McDowell’s theory of our perceptual access to reality.” The book covers a variety of McDowellian themes: the Myth of the Given, the space of reasons vs. the space of nature, conceptualism, disjunctivism, naturalism, and realism—uncovering the roots of McDowell’s views and providing Kantian and Husserlian correctives where needed. PubDate: 2022-03-01 DOI: 10.1007/s11007-021-09530-3
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Abstract: Abstract In this paper, we introduce the Japanese philosopher Tetsurō Watsuji’s phenomenology of aidagara (“betweenness”) and use his analysis in the contemporary context of online space. We argue that Watsuji develops a prescient analysis anticipating modern technologically-mediated forms of expression and engagement. More precisely, we show that instead of adopting a traditional phenomenological focus on face-to-face interaction, Watsuji argues that communication technologies—which now include Internet-enabled technologies and spaces—are expressive vehicles enabling new forms of emotional expression, shared experiences, and modes of betweenness that would be otherwise inaccessible. Using Watsuji’s phenomenological analysis, we argue that the Internet is not simply a sophisticated form of communication technology that expresses our subjective spatiality (although it is), but that it actually gives rise to new forms of subjective spatiality itself. We conclude with an exploration of how certain aspects of our online interconnections are hidden from lay users in ways that have significant political and ethical implications. PubDate: 2022-03-01 DOI: 10.1007/s11007-021-09548-7
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Abstract: Abstract Whereas classical Critical Theory has tended to view phenomenology as inherently uncritical, the recent upsurge of what has become known as critical phenomenology has attempted to show that phenomenological concepts and methods can be used in critical analyses of social and political issues. A recent landmark publication, 50 Concepts for Critical Phenomenology, contains no reference to psychiatry and psychopathology, however. This is an unfortunate omission, since the tradition of phenomenological psychiatry—as we will demonstrate in the present article by surveying and discussing the contribution of Jaspers, Minkowski, Laing, Basaglia, and Fanon—from the outset has practiced critical thinking, be it at the theoretical, interpersonal, institutional, or political level. Fanon is today a recognized figure in critical phenomenology, even if his role in psychiatry might not yet have been appreciated as thoroughly as his anticolonial and antiracist contributions. But as we show, he is part of a long history of critical approaches in psychopathology and psychiatry, which has firm roots in the phenomenological tradition, and which keeps up its critical work today. PubDate: 2022-03-01 DOI: 10.1007/s11007-021-09553-w
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Abstract: Abstract Violence, Slavery and Freedom between Hegel and Fanon is a volume of secondary literature that dispels common misconceptions about the relationship between Hegelian and Fanonian philosophy, and sheds new light on the connections and divergences between the two thinkers. By engaging in close textual analyses of both Hegel and Fanon, the chapters in this volume disambiguate the philosophical relation between Sartre and Fanon, scrutinize the conflation of Self-Consciousness in Hegel’s Phenomenology of Spirit and subjectivity in Hegel’s Lectures on the Philosophy of History in light of Hegel’s reception in decolonial thought, and flesh out the pivotal ontological role of violence in Fanon’s work. In particular, this volume underscores the necessity of Fanon scholars to pay heed to the distinction between Hegel’s dialectic of lordship and bondage and Kojève’s master-slave dialectic, as the latter—an anthropological (mis)interpretation of a Hegelian epistemological gestalt of consciousness—is what enables Fanon to engage with the former as a historical dialectic. This review emphasizes that Violence, Slavery and Freedom between Hegel and Fanon is a pedagogically significant text, and ultimately concludes that this volume is a vital resource for Continental Philosophical scholarship on Fanon and Hegel. PubDate: 2021-10-30 DOI: 10.1007/s11007-021-09560-x
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Abstract: Abstract This review explores the complex and nuanced views of Hermann Levin Goldschmidt’s conception of “setting contradiction free” in order to allow for the improvement of human capability. This conception spans a number of issues—politics, ethics, religion, and history being the foremost among them. Goldschmidt’s view belongs to that constellation of thinkers that includes Levinas and Adorno in attempting to give voice to a plurality of viewpoints that may not agree with one another. PubDate: 2021-10-08 DOI: 10.1007/s11007-021-09558-5
