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  1.  8
    Anthony J. Steinbock (1995). Home and Beyond: Generative Phenomenology After Husserl. Northwestern University Press.
    Both critique and an appropriation of a large and diverse body of work, Home and Beyond is a major contribution to contemporary Husserl scholarship.
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  2. Anthony J. Steinbock (2014). Moral Emotions: Reclaiming the Evidence of the Heart. Northwestern University Press.
    Moral Emotions builds upon the philosophical theory of persons begun in _Phenomenology and Mysticism _and marks a new stage of phenomenology. Author Anthony J. Steinbock finds personhood analyzing key emotions, called moral emotions. _Moral Emotions _offers a systematic account of the moral emotions, described here as pride, shame, and guilt as emotions of self-givenness; repentance, hope, and despair as emotions of possibility; and trusting, loving, and humility as emotions of otherness. The author argues these reveal basic structures of interpersonal experience. (...)
     
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  3.  56
    Anthony J. Steinbock (2007). The Phenomenology of Despair. International Journal of Philosophical Studies 15 (3):435 – 451.
    In this paper, I investigate the experience of hope by focusing on experiences that seem to rival hope, namely, disappointment, desperation, panic, hopelessness, and despair. I explore these issues phenomenologically by examining five kinds of experiences that counter hope (or in some instances, seem to do so): first, by noting the cases in which hope simply is not operative, then by treating the significance of both desperation and pessimism, next by examining the experience of hopelessness, and finally, by treating the (...)
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  4.  1
    Anthony J. Steinbock (2007). Phenomenology and Mysticism: The Verticality of Religious Experience. Indiana University Press.
    Exploring the first-person narratives of three figures from the Christian, Jewish, and Islamic mystical traditions—St. Teresa of Avila, Rabbi Dov Baer, and Rzbihn Baql—Anthony J. Steinbock provides a complete phenomenology of mysticism based in the Abrahamic religious traditions. He relates a broad range of religious experiences, or verticality, to philosophical problems of evidence, selfhood, and otherness. From this philosophical description of vertical experience, Steinbock develops a social and cultural critique in terms of idolatry—as pride, secularism, and fundamentalism—and suggests that contemporary (...)
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  5.  51
    Anthony J. Steinbock (2004). Affection and Attention: On the Phenomenology of Becoming Aware. [REVIEW] Continental Philosophy Review 37 (1):21-43.
    Addressing the matter of attention from a phenomenological perspective as it bears on the problem of becoming aware, I draw on Edmund Husserl''s analyses and distinctions that mark his genetic phenomenology. I describe several experiential levels of affective force and modes of attentiveness, ranging from what I call dispositional orientation and passive discernment to so-called higher levels of attentiveness in cognitive interest, judicative objectivation, and conceptualization. These modes of attentiveness can be understood as motivating a still more active mode of (...)
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  6. Bernhard Waldenfels & Anthony J. Steinbock (1990). Experience of the Alien in Husserl's Phenomenology. Research in Phenomenology 20 (1):19-33.
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  7.  41
    Anthony J. Steinbock (1995). Generativity and Generative Phenomenology. Husserl Studies 12 (1):55-79.
    This paper has two motivations. First, I want to delineate structurally the dimensions of phenomenological method: not merely the static and genetic methods, but along with them I want to introduce the new ideas of generativity and generative method (Section 2). Second, because these dimensions cannot merely be treated structurally, I want to examine their dynamic interrelation, that is, the system of motivations obtaining between them. I will do this by elaborating the phenomenological concept of "leading clue" (Section 3). Finally, (...)
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  8.  83
    Anthony J. Steinbock & Edmund Husserl (1998). Husserl's Static and Genetic Phenomenology: Translator's Introduction to Two Essays. Essay 1: Static and Genetic Phenomenological Method. Essay 2: The Phenomenology of Monadic Individuality and the Phenomenology of the General Possibilities and Compossibilities of Lived-Experiences: Static and Genetic Phenomenology. [REVIEW] Continental Philosophy Review 31 (2):127-152.
  9.  19
    Anthony J. Steinbock (1999). The Problem of Forgetfulness in Michel Henry. Continental Philosophy Review 32 (3):271-302.
  10.  24
    Anthony J. Steinbock (1997). Back to the Things Themselves. Human Studies 20 (2):127-135.
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  11.  24
    Anthony J. Steinbock (1987). Merleau-Ponty's Concept of Depth. Philosophy Today 31 (4):336-351.
    Perhaps no concept is more central to maurice merleau-ponty's philosophy than his concept of depth. not only did merleau-ponty recognize the philosophical significance of depth for articulating a phenomenology of perception, but he saw it as essential for pursuing and expressing a novel, radical ontology. depth, merleau-ponty writes, is ``the most existential dimension,'' ``the dimension of dimensions''; it is the ``sine qua non'' of the world and being. let me elucidate merleau-ponty's radical concept of depth by ``addressing'' the salient contexts (...)
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  12.  13
    Anthony J. Steinbock (1995). Phenomenological Concepts of Normality and Abnormality. Man and World 28 (3):241-260.
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  13.  32
    Anthony J. Steinbock (1994). The Project of Ethical Renewal and Critique: Edmund Husserl's Early Phenomenology of Culture. Southern Journal of Philosophy 32 (4):449-464.
    "Renewal" is the expression Edmund Husserl used for the social, political, and ethical transformation of human culture (1922-1924). Considering the concept of renewal in the "generative" becoming of a culture, I first explain the phenomenological background in which Husserl approached the enterprise of renewal. I then describe Husserl's concept of renewal as an ethical task. Next, I take up the process of renewal as accomplishing "the best possible." Following this, I discuss the concept of critique advanced in the "Kaizo" articles. (...)
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  14.  21
    Anthony J. Steinbock (1998). Phenomenology in Japan. Continental Philosophy Review 31 (3):225-238.
  15.  20
    Anthony J. Steinbock (1994). Homelessness and the Homeless Movement: A Clue to the Problem of Intersubjectivity. [REVIEW] Human Studies 17 (2):203 - 223.
  16.  48
    Anthony J. Steinbock (1999). Alter: Revue de Phénoménologie (Èditions Alter). [REVIEW] Husserl Studies 16 (1):65-75.
  17.  6
    Anthony J. Steinbock (1989). Totalitarianism, Homogeneity of Power, Depth : Towards a Socio-Political Ontology. Tijdschrift Voor Filosofie 51 (4):621 - 648.
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  18. Anthony J. Steinbock (2004). Facticity and Insight in the Lifeworld: On Individuation. Continental Philosophy Review 37 (2):241-261.
     
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  19.  8
    Anthony J. Steinbock (2013). The Distinctive Structure of the Emotions. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer 91--104.
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  20.  7
    Anthony J. Steinbock (2001). Interpersonal Attention Through Exemplarity. Journal of Consciousness Studies 8 (5-7):5-7.
    In this article, I discuss the constellation of issues that concern the interpersonal nexus of attention. I do so by drawing a distinction between presentation and revelation as modes of givenness, characterizing the emotional life as peculiar to person, and describing person as essentially interpersonal, articulating the phenomenon of exemplarity in distinction to leadership, in terms of its efficacy, with respect to the types of exemplars, and with a view to how they are related to one another. I conclude by (...)
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  21.  21
    Anthony J. Steinbock (1997). The Origins and Crisis of Continental Philosophy. Man and World 30 (2):199-215.
    When contemporary continental philosophy dismisses, with the discourse of post-modernism, the role of origin, teleology, foundation, etc., it is forsaking its own style of thinking and as a consequence is no longer able to discern crises of lived-meaning or to engage in the transformation of historical life. I address this crisis by characterizing continental philosophy as a particular style of thinking, generative thinking. I then examine the meaning and origins of philosophical thinking by drawing, for strategic reasons, on Jacques Derrida's (...)
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  22. Anthony J. Steinbock & Frédéric Moinat (2005). Pour une phénoménologie de l'espoir. Revue de Théologie Et de Philosophie 137 (3).
  23. Anthony J. Steinbock (2012). Evidence in the Phenomenology of Religious Experience. In Dan Zahavi (ed.), The Oxford Handbook of Contemporary Phenomenology. Oxford University Press 583-606.
     
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  24.  19
    Anthony J. Steinbock (2004). Introduction to This Special Issue. Continental Philosophy Review 37 (1):1-3.
  25.  5
    Anthony J. Steinbock (1989). Whitehead's “Theory” of Propositions. Process Studies 18 (1):19-29.
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  26.  11
    Anthony J. Steinbock (2009). Reducing the One to the Other. Levinas Studies 4:127-156.
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  27.  16
    Anthony J. Steinbock (2005). Book Review. [REVIEW] Continental Philosophy Review 38 (3-4):289-294.
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  28.  10
    Anthony J. Steinbock (1994). The New "Crisis" Contribution: A Supplementary Edition of Edmund Husserl's "Crisis" Texts. Review of Metaphysics 47 (3):557 - 584.
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  29.  3
    Anthony J. Steinbock (2014). SPEP Co-Director's Address: SPEP and the Continental Divide. Journal of Speculative Philosophy 28 (3):256-272.
    From its humble beginnings in 1961, the Society for Phenomenology and Existential Philosophy has emerged as the second largest society of philosophers in the West. From a near-impromptu gathering of a couple dozen participants, those who now claim SPEP membership number into the thousands, with one recent meeting having around 750 registered participants. The fact of its size and its diversity provokes several important questions concerning the identity and orientation of SPEP—questions that are as much philosophical as they are practical: (...)
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  30.  1
    Anthony J. Steinbock (1994). The New. Review of Metaphysics 47 (3):557-584.
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  31. Anthony J. Steinbock (2003). Facticité et intuition dans la problématique du monde de la vie. Kairos 22:189-211.
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  32. Anthony J. Steinbock (2009). Phenomenology and Mysticism: The Verticality of Religious Experience. Indiana University Press.
    Exploring the first-person narratives of three figures from the Christian, Jewish, and Islamic mystical traditions—St. Teresa of Avila, Rabbi Dov Baer, and Rzbihn Baql—Anthony J. Steinbock provides a complete phenomenology of mysticism based in the Abrahamic religious traditions. He relates a broad range of religious experiences, or verticality, to philosophical problems of evidence, selfhood, and otherness. From this philosophical description of vertical experience, Steinbock develops a social and cultural critique in terms of idolatry—as pride, secularism, and fundamentalism—and suggests that contemporary (...)
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  33. Anthony J. Steinbock (2007). Phenomenology and Mysticism: The Verticality of Religious Experience. Indiana University Press.
    Exploring the first-person narratives of three figures from the Christian, Jewish, and Islamic mystical traditions—St. Teresa of Avila, Rabbi Dov Baer, and Rzbihn Baql—Anthony J. Steinbock provides a complete phenomenology of mysticism based in the Abrahamic religious traditions. He relates a broad range of religious experiences, or verticality, to philosophical problems of evidence, selfhood, and otherness. From this philosophical description of vertical experience, Steinbock develops a social and cultural critique in terms of idolatry—as pride, secularism, and fundamentalism—and suggests that contemporary (...)
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  34. Anthony J. Steinbock (1996). Reflections on Earth and World: Merleau-Ponty's Project of Transcendental History and Transcendental Geology. In Véronique Fóti (ed.), Merleau-Ponty: Difference, Materiality, Painting.
     
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  35. Anthony J. Steinbock & Christopher Macann (eds.) (2014). Time and Freedom. Northwestern University Press.
    Christophe Bouton’s _Time and Freedom _addresses the problem of the relationship between time and freedom as a matter of practical philosophy, examining how the individual lives time and how her freedom is effective in time. Bouton first charts the history of modern philosophy’s reengagement with the Aristotelian debate about future contingents, beginning with Leibniz. While Kant, Husserl, and their followers would engage time through theories of knowledge, Schopenhauer, Schelling, Kierkegaard, and, Heidegger, Sartre, and Levinas applied a phenomenological and existential methodology (...)
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  36. Anthony J. Steinbock (2010). The Poor Phenomenon: Marion and the Problem of Givenness. In Bruce Ellis Benson & Norman Wirzba (eds.), Words of Life: New Theological Turns in French Phenomenology. Fordham University Press
     
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  37. Anthony J. Steinbock (2010). Temporality, Transcendence, and Being Bound to Others in Trust. In Arne Grøn & Claudia Welz (eds.), Trust, Sociality, Selfhood. Mohr Siebeck
     
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