In the Name of Phenomenology by Simon Glendinning

By Simon Glendinning

The try and pursue philosophy within the identify of phenomenology is likely one of the most vital and demanding advancements in 20th century notion. during this daring and leading edge publication, Simon Glendinning introduces a few of its significant figures, and demonstrates that its ongoing power and coherence is to be defined much less through what Maurice Merleau-Ponty referred to as the 'unity' of its 'manner of pondering' and extra by means of what he referred to as its 'unfinished nature'.

Beginning with a dialogue of the character of phenomenology, Glendinning explores the altering panorama of phenomenology in key texts via Husserl, Heidegger, Sartre, Merleau-Ponty, Levinas and Derrida. concentrating on the several ways that each one thinker has answered to and remodeled the legacy of phenomenology, Glendinning indicates that the richness of this legacy lies no longer within the formation of a particular circulation or college yet in a amazing skill to make fertile philosophical breakthroughs. vital issues equivalent to the character of phenomenological arguments, the critique of realism and idealism, ontology, existentialism, conception, ethics and the opposite also are heavily tested. via a second look of the improvement of phenomenology Glendinning strains the ruptures and dislocations of philosophy that, in an age ruled by way of technology, attempt continuously to resume our knowing of ourselves and our position within the world.

Clearly and engagingly written, within the identify of Phenomenology is vital interpreting for college students of phenomenology and modern philosophy.

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74 On the contrary, on this view the way imaginative capacities are both deployed (by writers) and demanded (of readers) in such works of words make them the gold standard of ‘convincing expression’ in this area. It belongs to this conception of moral development that writings in moral philosophy will not be especially concerned with the evaluation of actions, or even the solution of practical problems, but with attempting to find a mode of addressing others in philosophy that can bring about changes akin to those that can be achieved by imaginative literature: changes to someone’s ‘vision of life’ which will show up in all someone’s ‘reactions and conversation’ – and not just in their ‘ethical statements’;75 for example, making them into more sensitive and more refined readers of what legitimately goes on in philosophy that is not reducible to argument in the narrow sense.

66 The phenomenological inheritance of philosophy is often thought to have departed from that main line of the dialogue of reason that takes Socrates as its model. On the other hand, however, Socrates is equally famed as the gadfly who addressed himself to others, the one who talked philosophically (directly) to (the) people. And, whether one cares to think about it much or not, it is clear that who one is actually addressing makes a huge difference to one’s prospects of convincing by argument, particularly argument of the narrow sort typically found in ordinary philosophy.

What is given ‘in person’ is normally given dressed up in terms of an alphabet of descriptive properties that obscure the naked truth. The objectivity required of philosophical investigations is, on this view, achieved only by starting with a thoroughly dehumanised representation of the phenomenon. This standpoint, so the ordinary philosopher’s thought goes, is one that ‘we philosophers’ need to occupy if we are properly to assess the credentials of our unreflective thought and talk about the world.

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