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  1. Charles Bambach (2016). Does the Saving Power Grow? Research in Phenomenology 46 (3):466-476.
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  2. Steven Crowell (2016). Experiencing History: David Carr’s Philosophy of History. Research in Phenomenology 46 (3):441-455.
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  3. Robert Dostal (2016). Gadamer, Kant, and the Enlightenment. Research in Phenomenology 46 (3):337-348.
    _ Source: _Volume 46, Issue 3, pp 337 - 348 Gadamer is prominent on the list of counter-enlightenment philosophers of the20th century. He is on this list for good reasons, reasons that I will briefly explore here. Gadamer borrows much from Heidegger’s critique of modernity and he adds to it. As we all know, Gadamer’s critique of the Enlightenment and modernity serves as an opening for a reappropriation of the Greeks, especially Plato and Aristotle. Gadamer is often taken, again with (...)
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  4. Lawrence J. Hatab (2016). Interpreting Heidegger. Research in Phenomenology 46 (3):456-465.
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  5. Niall Keane (2016). The Continually Expanding Limits of Hermeneutics: Heidegger on Poetic Expression, Nature, and the Holy. Research in Phenomenology 46 (3):349-368.
    _ Source: _Volume 46, Issue 3, pp 349 - 368 This article sets itself the task of explicating and assessing Heidegger’s hermeneutically expansive analyses of the ‘holy,’ ‘poetic expression,’ and ‘nature’ in his 1934/35 and 1944 Hölderlin lectures. The piece looks specifically at how Heidegger rearticulates poetic expression and nature through the fundamental attunement of ‘holy mourning’, which he finds in Hölderlin’s _Germanien_. I demonstrate how these two lecture courses, published as GA 4 and GA 39, offer us important insights (...)
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  6. Yoav Kenny (2016). Force of Flesh: From the Phenomenology of the Living Body to the Ethics of Meat Consumption in Derrida’s Deconstruction of Law and Justice. Research in Phenomenology 46 (3):426-439.
    _ Source: _Volume 46, Issue 3, pp 426 - 439 The concept of _flesh_ had a very short and fragmented career in the writings of Jacques Derrida, appearing as such in central arguments only in his reading of Antonin Artaud from 1965 and in an interview with Jean-Luc Nancy from 1988. By exposing and exploring several implicit discussions of flesh in Derrida’s juridico-political texts from the 1990s, this paper outlines the conceptualization of flesh implicit in Derrida’s work and, consequently, argues (...)
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  7. Joseph P. Lawrence (2016). Schelling Between Socrates and Deleuze: On the Difficulty of Challenging Stupidity. Research in Phenomenology 46 (3):477-484.
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  8. Susanna Lindberg (2016). Derrida’s Quasi-Technique. Research in Phenomenology 46 (3):369-389.
    _ Source: _Volume 46, Issue 3, pp 369 - 389 The article’s aim is to measure the potential of Derrida’s work for a philosophy of technique. It shows why Derrida does not present a positive philosophy of technology but rather describes technique as a _quasi_-technique, _as if_ a technique. The article inquires into the potential of such a quasi-technique for a contemporary philosophy of technology: it is suggested that it can function as a salutary “deconstruction” of mainstream philosophy of technology (...)
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  9. Alejandro A. Vallega (2016). Naufrages, of Derrida’s “Final” Seminar. Research in Phenomenology 46 (3):390-404.
    _ Source: _Volume 46, Issue 3, pp 390 - 404 This article puts into play the ghostly horizon of “death” as it follows its semblances through Derrida’s reading of Heidegger in the French thinker’s last seminars as published in _The Beast and the Sovereign_ Vol. II. The moments I underscore are three, always marking the playing out or releasing of death’s ghost, its sovereignty over life, while the readings, drift off driven by other forces: 1. In Session IV, Derrida’s enjambment (...)
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  10. Rafael Winkler (2016). Time, Singularity and the Impossible: Heidegger and Derrida on Dying. Research in Phenomenology 46 (3):405-425.
    _ Source: _Volume 46, Issue 3, pp 405 - 425 This article focuses on Heidegger’s reflection on death in Being and Time, on the question of whether death can be mine, on what the connection between death and mineness can tell us about schizophrenia, and on the relation between Heidegger’s talk of death and mineness and Derrida’s talk of mourning and mineness.
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  11.  4
    Françoise Dastur (2016). Derrida’s 1962–63 Sorbonne Courses on Metaphysics and Phenomenology. Research in Phenomenology 46 (2):297-307.
    _ Source: _Volume 46, Issue 2, pp 297 - 307 In 1962–62, Derrida presented two series of lectures at the Sorbonne, the first of which was entitled “Method and Metaphysics,” and the second “Phenomenology, Theology and Teleology in Husserl.” The author was present as a student at these lectures, and presents below a summary of their contents.
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  12.  3
    Daniele De Santis (2016). Notes on Husserl’s Idealismus_ in the _Logische Untersuchungen. Research in Phenomenology 46 (2):221-256.
    _ Source: _Volume 46, Issue 2, pp 221 - 256 In the following paper we will seek to understand what Edmund Husserl, in his second _Logical Investigation_, refers to as “idealism”, against the backdrop of Rudolf Hermann Lotze’s interpretation of Plato’s doctrine of Ideas in the third book of his _Logic_. This will raise not only the question of Husserl’s indebtedness to Lotze with respect to the _Ideenhlehre_ in terms of _Geltung_, but first and foremost that of the “Platonism” of (...)
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  13.  2
    Burt C. Hopkins (2016). Numerical Identity and the Constitution of Transcendence in Transcendental Phenomenology. Research in Phenomenology 46 (2):205-220.
    _ Source: _Volume 46, Issue 2, pp 205 - 220 I investigate the phenomenological significance of Husserl’s appeal to the “numerical identity” of _irreality_ as it appears in recollected manifolds of lived-experience in his mature account of the transcendental constitution of transcendence and find it wanting. I show that what is at stake for Husserl in this appeal is the descriptive mark that exhibits the distinction between a unit of meaning as it is constituted in psychologically determined lived-experience and as (...)
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  14.  8
    Hanne Jacobs (2016). Husserl on Reason, Reflection, and Attention. Research in Phenomenology 46 (2):257-276.
    This paper spells out Husserl’s account of the exercise of rationality and shows how it is tied to the capacity for critical reflection. I first discuss Husserl’s views on what rationally constrains our intentionality. Then I localize the exercise of rationality in the positing that characterizes attentive forms of intentionality and argue that, on Husserl’s account, when we are attentive to something we are also pre-reflectively aware of what speaks for and against our taking something to be a certain way. (...)
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  15.  6
    David Farrell Krell (2016). Troubled Brows. Research in Phenomenology 46 (2):309-335.
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  16.  2
    Claudio Majolino (2016). “Until the End of the World”: Eidetic Variation and Absolute Being of Consciousness—A Reconsideration. Research in Phenomenology 46 (2):157-183.
    _ Source: _Volume 46, Issue 2, pp 157 - 183 This paper suggests interpreting Husserl’s thesis of the “fictional destruction of the world” in the light of the eidetic method of variation. After having reconstructed Husserl’s argument and shown how it relies on the methodologically regimented joint venture of free fantasy and bounded concepts, the author concludes that the a priori of a world, namely its empirical style, is tantamount to the a priori of a world that can be possibly (...)
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  17.  3
    Dominique Pradelle (2016). On the Notion of Sense in Phenomenology: Noematic Sense and Ideal Meaning. Research in Phenomenology 46 (2):184-204.
    _ Source: _Volume 46, Issue 2, pp 184 - 204 According to a very specific and widespread line of interpretation, the mode of working of intentionality could be understood by analogy with the linguistic paradigm set forth by Gottlob Frege in his famous essay “_Über Sinn und Bedeutung._” The goal of the present paper is to dismiss such an interpretation by also analyzing the manner in which Husserl relates, and thereby traces back, the constitution of the logical sphere to the (...)
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  18.  6
    Andrea Staiti (2016). Positionality and Consciousness in Husserl’s Ideas I. Research in Phenomenology 46 (2):277-295.
    _ Source: _Volume 46, Issue 2, pp 277 - 295 In this paper I argue that in Husserl’s _Ideas I_ there is a seeming contradiction between the characterization of pure consciousness as the _residue_ of the performance of the phenomenological reduction and the claim that in the natural attitude consciousness is taken to be an entity is the world. This creates a puzzle regarding the positional status of consciousness in the natural attitude. After reviewing some possible options to solve this (...)
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  19.  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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  20.  6
    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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  21.  2
    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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  22.  4
    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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  23.  8
    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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  24.  1
    Jennifer Pavelko (2016). Publisher’s Note. Research in Phenomenology 46 (1):1-1.
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  25.  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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  26.  7
    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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  27.  4
    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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