Year:

  1.  5
    Walter Brogan (2016). Socrates the Doxologist: Sean Kirkland’s Reading of Plato’s Early Dialogues. Research in Phenomenology 46 (1):148-156.
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  2.  5
    Frank Chouraqui (2016). Merleau-Ponty and the Order of the Earth. Research in Phenomenology 46 (1):54-69.
    _ Source: _Volume 46, Issue 1, pp 54 - 69 In this essay, I reconstruct Merleau-Ponty’s implicit critique of Husserl in his lectures on Husserl’s concept of the earth as _Boden_ or ground. Against Husserl, Merleau-Ponty regards the earth seen as pure _Boden_ as an idealization. He emphasizes the ontological necessity for the earth as _Boden_ to always hypostasize itself into the Copernican concept of earth as object. In turn, Merleau-Ponty builds this necessity into an essential feature of being, allowing (...)
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  3.  1
    Saulias Geniusas (2016). Against the Sartrean Background: Ricoeur’s Lectures on Imagination. Research in Phenomenology 46 (1):98-116.
    _ Source: _Volume 46, Issue 1, pp 98 - 116 The paper addresses Ricoeur’s critique of Sartre in light of Ricoeur’s unpublished _Lectures on Imagination_. I argue that Ricoeur’s critique is twofold: hermeneutical and phenomenological. The hermeneutical critique relies on two central claims, namely, that Sartre fails to distinguish productive and reproductive imagination and that this distinction is language-based. I argue that neither claim is justified. The phenomenological critique casts doubts on Sartre’s sharp distinction between the real and the imaginary. (...)
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  4.  3
    David Farrell Krell (2016). History, Natality, Ecstasy: Derrida’s First Seminar on Heidegger, 1964–1965. Research in Phenomenology 46 (1):3-34.
    _ Source: _Volume 46, Issue 1, pp 3 - 34 The article, based on a course taught at the Collegium Phaenomenologicum in 2015, has three sections: 1) Derrida’s first major seminar on Heidegger, taught in 1964–65, asks whether the language of _Sein_ is ontological or mere “ontic metaphor”; 2) Derrida notes that the first paragraphs on historicity in _Being and Time_ offer an intriguing interpretation of birth as “the other end of Dasein”; 3) Derrida focuses on the theme of the (...)
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  5.  7
    Andrew J. Mitchell (2016). Heidegger’s Breakdown: Health and Healing Under the Care of Dr. V.E. Von Gebsattel. Research in Phenomenology 46 (1):70-97.
    _ Source: _Volume 46, Issue 1, pp 70 - 97 In 1946 Heidegger suffered a mental breakdown and received treatment by Dr. Viktor Emil Freiherr von Gebsattel. I explore the themes of health and help in Heidegger’s work before and after his treatment. I begin with Heidegger’s views on health while Rector in 1933–34 and his abandonment of these views by war’s end. A short while later, Heidegger’s breakdown occurs and the treatment under Gebsattel begins. Soon after his treatment, Heidegger (...)
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  6.  1
    Jennifer Pavelko (2016). Publisher’s Note. Research in Phenomenology 46 (1):1-1.
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  7.  2
    Peter Warnek (2016). Affirming the Lack of Measure in Despairing Conversations: Review of Charles Bambach’s Thinking the Poetic Measure of Justice. [REVIEW] Research in Phenomenology 46 (1):135-147.
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  8.  5
    Stephen Watson (2016). “Philosophy is Also an Architecture of Signs”: On Merleau-Ponty and Cavaillès. Research in Phenomenology 46 (1):35-53.
    _ Source: _Volume 46, Issue 1, pp 35 - 53 In a letter written at the end of July 1930, Jean Cavaillès singled out two of his successful students at the _Ecole Normale_, Merleau-Ponty and Lautman, “full of interest in the philosophy of mathematics”. While both would play an important role in French philosophy in the coming decades, one almost never thinks of their names together. Indeed, only rarely do we think of Merleau-Ponty and Cavaillès together. This paper will argue (...)
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  9.  3
    Jason Martin Wirth (2016). David Pollard and Philosophy. Research in Phenomenology 46 (1):117-134.
    _ Source: _Volume 46, Issue 1, pp 117 - 134 This essay attends to both the critical and poetic work of David Pollard. In so doing, it not only engages the works themselves, but also allows the contours of such an engagement to manifest themselves, both with regards to the works at hand and more broadly. What does reading and thinking with Pollard give us to experience about reading and thinking as such?
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