By Hubert L. Dreyfus, Mark A. Wrathall
A spouse to Phenomenology and Existentialism is an entire advisor to 2 of the dominant hobbies of philosophy within the 20th century.* Written by way of a group of prime students, together with Dagfinn Føllesdal, J. N. Mohanty, Robert Solomon, Jean-Luc Marion* Highlights the realm of overlap among the 2 events* gains longer essays discussing all of the major faculties of inspiration, shorter essays introducing well-liked topics, and problem-oriented chapters* Organised topically, round techniques corresponding to temporality, intentionality, demise and nihilism* positive factors essays on strange matters, akin to drugs, the sentiments, man made intelligence, and environmental philosophy
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Additional info for A Companion to Phenomenology and Existentialism (Blackwell Companions to Philosophy)
I no longer take them for granted. The question of the real being of what presents itself is explicitly set aside. But what is the point of the epoché? Though Husserl’s motivations are complicated, the phenomenologically decisive one is this: Husserl has his eye on the sphere of intentional correlation between act and object, noesis and noema, that he had uncovered in the Logical Investigations. Under the epoché my belief in the world-horizon is put out of play, and with it all the explanatory theories (including psychological theories) that depend on it.
1969a) Cartesian Meditations (trans. D. Cairns). The Hague: Martinus Nijhoff (original lectures delivered 1929). —— (1969b) Formal and Transcendental Logic: An Attempt at a Critique of Logical Reason (trans. D. Cairns). The Hague: Martinus Nijhoff (original work published 1929). —— (1970a) The Crisis of European Sciences and Transcendental Phenomenology (trans. D. Carr). Evanston, IL: Northwestern University Press (original work published 1954). —— (1970b) Logical Investigations, Volume One (trans.
Heidegger, following the emergence of existentialism as a movement in France, denied that his thought dealt with “existentialism or existencephilosophy” (Heidegger 1986: 650), but he described his approach to phenomenology in Being and Time as an “analytic of existence” (Existenz) (Heidegger 1962: 62). Sartre called his “special phenomenological method” “existential psychoanalysis” (Sartre 1984: 617). , their actual, definite ways of being]” (vi). A word of caution is in order, however. To pay inordinate attention to these verbal similarities is to invite confusion.