By Leonard Lawlor
After Husserl, the examine of phenomenology took off in several instructions. the paradox inherent in phenomenology - among wakeful event and structural stipulations - lent itself to various interpretations. Many existentialists built phenomenology as wide awake event to examine ethics and faith. different phenomenologists built notions of structural stipulations to discover questions of technological know-how, arithmetic, and conceptualization. "Phenomenology: Responses and advancements" covers all of the significant innovators in phenomenology - particularly Sartre, Merleau-Ponty, and the later Heidegger - and the main colleges and concerns. the amount additionally indicates how phenomenological considering encounters a restrict, a restrict such a lot obvious within the aesthetical and hermeneutical improvement of phenomenology. the amount closes with an exam of the furthering of the department among analytic and continental philosophy.
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Extra resources for Phenomenology: Responses and Developments (The History of Continental Philosophy)
The criticism is simple. ” However, what Carnap stresses is that Heidegger has made a logical mistake of using “nothing” as a noun. One can meaningfully say “the rain is outside,” since the word “rain” is a noun or a name. And one can say that “nothing is outside,” but here the word “nothing” is not a noun or a name. The sentence consists in a negative existential. 24 Not referring to an object, it is not possible to verify the sentence. The sentence then must count as metaphysical speculation in the worst sense.
Paul, Hegel’s Phenomenology offers inexhaustible resources. The critical appropriations of this philosophy, however, typically also involved various expressions of critical dissatisfaction. These critical appropriations were interwoven with interpretations of Hegel that ranged from sensitive but imperfect to highly incompetent, and along with a recognition of many of his great insights came a legacy of outrageous misrepresentations that have themselves influentially colored the subsequent developments in French philosophy.
And, following Hegel, Lacan, too, saw that the dialectic of self-consciousness depends on the mediation of desire through the estab- 32. This is the subject of the concluding section of The Second Sex. 33. ) (Albany, NY: SUNY Press, 2004). [*] See, also, the essay by Rosi Braidotti and Alan D. Schrift in The History of Continental Philosophy: Volume 6. 34 Because desire defines itself through the other, growing up into the world requires social integration, which is the insertion of oneself into a system of normalizing relations (“the law of the father”) that effectively constitute a universal language.