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Dan Zahavi [126]Daniel Zahavi [1]
  1. Dan Zahavi, Phenomenology.
    In Moran, D. (ed.): Routledge Companion to Twentieth-Century Philosophy. Routledge, 2008.
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  2. Dan Zahavi & Søren Overgaard, Phenomenological Sociology - the Subjectivity of Everyday Life.
    In Jacobsen, M.H. (ed.): Sociologies of the Unnoticed. Palgrave/Macmillan, 2008.
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  3. Dan Zahavi, Empathy, Embodiment And.
    When it comes to understanding the nature of social cognition, we have— according to the standard view—a choice between the simulation theory, the theory-theory or some hybrid between the two. The aim of this paper is to argue that there are, in fact, other options available, and that one such option has been articulated by various think- ers belonging to the phenomenological tradition. More specifically, the paper will con- trast Lipps’ account of empathy—an account that has recently undergone something of (...)
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  4. Dan Zahavi, Intersubjectivity in Sartre's Being and Nothingness.
    Sartre’s analysis of intersubjectivity in the third part of Being and Nothingness is guided by two main motives1. First of all, Sartre is simply expanding his ontological investigation of the essential structure of and relation between the for-itself (pour-soi) and the in-itself (en-soi). For as he points out, I need the Other in order fully to understand the structure of my own being, since the for-itself refers to the for-others (EN 267/303, 260/298); moreover, as he later adds, a treatment of (...)
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  5. Dan Zahavi, Naturalized Phenomenology.
    It is always risky to make sweeping statements about the development of philosophy, but if one were nevertheless asked to describe 20th century philosophy in broad strokes, one noteworthy feature might be the following: Whereas important figures at the beginning of the century, figures such as Frege and Husserl, were very explicit in their rejection of naturalism (both are known for their rejection of the attempt to naturalize the laws of logic, i.e., for their criticism of psychologism), the situation has (...)
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  6. Dan Zahavi, Husserl's Intersubjective Transformation of Transcendental Philosophy.
    If one interprets transcendental subjectivity as an isolated ego and in the spirit of the Kantian tradition ignores the whole task of establishing a transcendental community of subjects, then every chance of reaching a transcendental self- and world-knowledge is lost. Krisis (Ergänzung), 120.
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  7. Dan Zahavi, Metaphysical Neutrality in 'Logical Investigations'.
    One of the striking features of Logical Investigations is its metaphysical neutrality. What are the implications of this neutrality? Should it be counted among the many virtues of the work, or rather mourned as a fateful shortcoming? In an article published in the beginning of the nineties, I answered this question rather unequivocally.1 At that time I considered the neutrality in question to be highly problematic. In the meantime, however, I have had the pleasure of reading Jocelyn Benoist’s recent work (...)
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  8. Dan Zahavi, Merleau-Ponty on Husserl. A Reappraisal.
    If one comes to Phénoménologie de la perception after having read Sein und Zeit (or Prolegomena zur Geschichte des Zeitbegriffs) one will be in for a surprise. Both works contain a number of both implicit and explicit references to Husserl, but the presentation they give is so utterly different, that one might occasionally wonder whether they are referring to the same author. Thus nobody can overlook that Merleau-Ponty’s interpretation of Husserl differs significantly from Heidegger’s. It is far more charitable. In (...)
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  9. Dan Zahavi, Phenomenology and Metaphysics.
    What is the relation between phenomenology and metaphysics? Is phenomeno- logy metaphysical neutral, is it without metaphysical bearings, is it a kind of propaedeutics to metaphysics, or is phenomenology on the contrary a form of metaphysics, perhaps even the culmination of a particular kind of metaphysics (of presence)? What should be made clear from the outset is that there is no easy and straightforward answer to the question concerning the relation between phenome- nology and metaphysics. The term ‘metaphysics’ is simply (...)
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  10. Dan Zahavi, Self-Awareness and Affection.
    Manfred Frank has in recent publications criticized a number of prevailing views concerning the nature of self-awareness,1 and it is the so-called reflection theory of self-awareness which has been particularly under fire. That is, the theory which claims that self-awareness only comes about when consciousness directs its 'gaze' at itself, thereby taking itself as its own object. But in his elaboration of a position originally developed by Dieter Henrich (and, to a lesser extent, by Cramer and Pothast) Frank has also (...)
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  11. Dan Zahavi, Subjectivity and Immanence in Michel Henry.
    One of Michel Henry’s persistent claims has been that phenomenology is quite unlike positive sciences such as physics, chemistry, biology, history, and law. Rather than studying particular objects and phenomena phenomenology is a transcendental enterprise whose task is to disclose and analyse the structure of manifestation or appearance and its very condition of possibility.
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  12. Dan Zahavi (forthcoming). Preface: The Mind Without, the World Within. Synthese.
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  13. Dan Zahavi (2014). Empathy and Other-Directed Intentionality. Topoi 33 (1):129-142.
    The article explores and compares the accounts of empathy found in Lipps, Scheler, Stein and Husserl and argues that the three latter phenomenological thinkers offer a model of empathy, which is not only distinctly different from Lipps’, but which also diverge from the currently dominant models.
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  14. Jesús Adrián Escudero, Dan Zahavi, Romana Bassi, Alessandra Fussi, Alfredo Ferarin, Yi Zhao, Michael Martin, Veronique Munoz-Darde, David Grünberg & Tomasz Bigaj (2013). Visiting Professors From Abroad. Review of Metaphysics 67:273-280.
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  15. Thor Grunbaum & Dan Zahavi (2013). Varieties () F Self-Awareness. In K. W. M. Fulford (ed.), The Oxford Handbook of Philosophy and Psychiatry. Oxford University Press. 221.
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  16. Dan Zahavi (2013). Naturalized Phenomenology: A Desideratum or a Category Mistake? Royal Institute of Philosophy Supplement 72:23-42.
    If we want to assess whether or not a naturalized phenomenology is a desideratum or a category mistake, we need to be clear on precisely what notion of phenomenology and what notion of naturalization we have in mind. In the article I distinguish various notions, and after criticizing one type of naturalized phenomenology, I sketch two alternative takes on what a naturalized phenomenology might amount to and propose that our appraisal of the desirability of such naturalization should be more positive, (...)
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  17. Dan Zahavi (2012). Basic Empathy and Complex Empathy. Emotion Review 4 (1):81-82.
    In my short commentary, I dwell on the distinction between basic and complex empathy, and suggest that a basic perception-based form of empathy might point to the existence of a type of social understanding that is more direct and more fundamental than the types of social cognition normally addressed by simulation theory and theory theory.
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  18. Dan Zahavi (2012). Comment: Basic Empathy and Complex Empathy. Emotion Review 4 (1):81-82.
    In my short commentary, I dwell on the distinction between basic and complex empathy, and suggest that a basic perception-based form of empathy might point to the existence of a type of social understanding that is more direct and more fundamental than the types of social cognition normally addressed by simulation theory and theory theory.
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  19. Dan Zahavi (2012). Manfred Frank and Niels Weidtmann (Eds.): Husserl Und Die Philosophie des Geistes. [REVIEW] Husserl Studies 28 (1):81-84.
    Manfred Frank and Niels Weidtmann (Eds.): Husserl und die Philosophie des Geistes Content Type Journal Article Pages 1-4 DOI 10.1007/s10743-011-9101-2 Authors Dan Zahavi, Center for Subjectivity Research, Department of Media, Cognition and Communication, University of Copenhagen, Copenhagen, Denmark Journal Husserl Studies Online ISSN 1572-8501 Print ISSN 0167-9848.
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  20. Dan Zahavi (2012). Self, Consciousness, and Shame. In , The Oxford Handbook of Contemporary Phenomenology. Oxford University Press.
  21. Dan Zahavi (ed.) (2012). The Oxford Handbook of Contemporary Phenomenology. Oxford University Press.
    The Oxford Handbook of Contemporary Phenomenology presents twenty-eight essays by some of the leading figures in the field, and gives an authoritative overview of the type of work and range of topics found and discussed in contemporary phenomenology. The essays aim to articulate and develop original theoretical perspectives. Some of them are concerned with issues and questions typical and distinctive of phenomenological philosophy, while others address questions familiar to analytic philosophers, but do so with arguments and ideas taken from phenomenology. (...)
     
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  22. Dan Zahavi (2012). The Time of the Self. Grazer Philosophische Studien 84 (1):143-159.
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  23. Josef Parnas, Louis Sass & Dan Zahavi (2011). Phenomenology and Psychopathology. Philosophy, Psychiatry, and Psychology 18 (1):37-39.
    In this response to Wiggins and Schwartz, Ratcliffe, and Stanghellini, we first wish to express our gratitude to Philosophy, Psychiatry, and Psychology for providing us the space to clarify our views and to overcome certain misunderstandings. Ratcliffe notes that our critique is "harsh," whereas Wiggins and Schwartz lament the fact that the debate "has taken the form of sometimes acid formulations and rejoinders . . . that lack the tone of mutual appreciation" (2011, 31). We deplore the fact that this (...)
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  24. Philippe Rochat & Dan Zahavi (2011). The Uncanny Mirror: A Re-Framing of Mirror Self-Experience. Consciousness and Cognition 20 (2):204-213.
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  25. Louis Sass, Josef Parnas & Dan Zahavi (2011). Phenomenological Psychopathology and Schizophrenia: Contemporary Approaches and Misunderstandings. Philosophy, Psychiatry, and Psychology 18 (1):1–23.
    The phenomenological approach to schizophrenia has undergone something of a renaissance in Anglophone psychiatry in recent years. There has been a proliferation of works that focus on the nature of subjectivity in schizophrenia and related disorders, and that take inspiration from the work of such German and French philosophers as Husserl, Heidegger, and Merleau-Ponty, and such classical psychiatrists as Minkowski, Blankenburg, and Binswanger (Rulf 2003; Sass 2001a, 2001b). This trend includes predominantly theoretical articles, which typically incorporate clinical material as well (...)
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  26. Dan Zahavi (2011). Empathy and Direct Social Perception: A Phenomenological Proposal. [REVIEW] Review of Philosophy and Psychology 2 (3):541-558.
    Quite a number of the philosophical arguments and objections currently being launched against simulation (ST) based and theory-theory (TT) based approaches to mindreading have a phenomenological heritage in that they draw on ideas found in the work of Husserl, Heidegger, Sartre, Merleau-Ponty, Stein, Gurwitsch, Scheler and Schutz. Within the last couple of years, a number of ST and TT proponents have started to react and respond to what one for the sake of simplicity might call the phenomenological proposal (PP). This (...)
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  27. Dan Zahavi (2011). Empathy, Embodiment and Interpersonal Understanding: From Lipps to Schutz. Inquiry 53 (3):285-306.
    When it comes to understanding the nature of social cognition, we have—according to the standard view—a choice between the simulation theory, the theory-theory or some hybrid between the two. The aim of this paper is to argue that there are, in fact, other options available, and that one such option has been articulated by various thinkers belonging to the phenomenological tradition. More specifically, the paper will contrast Lipps' account of empathy—an account that has recently undergone something of a revival in (...)
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  28. Dan Zahavi (2011). Fenomenologia a projekt naturalizacji. Avant 2 (T):41 - 57.
    [Phenomenology and the project of naturalization] In recent years more and more people have started talking about the necessity of reconciliating phenomenology with the project of naturalization. Is it possible to bridge the gap between phenomenological analyses and naturalistic models of consciousness? Is it possible to naturalize phenomenology? In their long introduction to the book Naturalizing Phenomenology published by Stanford University Press in 1999, the four co-editors, Jean Petitot, Francisco Varela, Bernard Pachoud, and Jean-Michel Roy set out to delineate what (...)
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  29. Dan Zahavi (2011). Mutual Enlightenment and Transcendental Thought. Journal of Consciousness Studies 18 (5-6):169-175.
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  30. Dan Zahavi (2011). Objects and Levels: Reflections on the Relation Between Time-Consciousness and Self-Consciousness. [REVIEW] Husserl Studies 27 (1):13-25.
    The text surveys the development of the debate between Zahavi and Brough/Sokolowski regarding Husserl’s account of inner time-consciousness. The main arguments on both sides are reconsidered, and a compromise is proposed.
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  31. Dan Zahavi (2011). Unity of Consciousness and the Problem of Self. In Shaun Gallagher (ed.), The Oxford Handbook of the Self. Oxford University Press. 316--38.
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  32. Dan Zahavi (2011). Varieties of Reflection. Journal of Consciousness Studies 18 (2):9-19.
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  33. Dan Zahavi (2011). Złożona jaźń: Perspektywy empiryczne i teoretyczne. Avant 2 (T):59 - 75.
    [The Complex Self: Empirical and theoretical perspectives] I have throughout this paper emphasized the complexity of the self. This complexity necessitates interdisciplinary collaboration; collaboration across the divide between theoretical analysis and empirical investigation. To think that a single discipline, be it philosophy or neuroscience, should have a monopoly on the investigation of self is merely an expression of both arrogance and ignorance.
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  34. Dan Zahavi & Andreas Roepstorff (2011). Faces and Ascriptions: Mapping Measures of the Self. Consciousness and Cognition 20 (1):141-148.
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  35. Dan Zahavi, Evan Thompson & Mark Siderits (eds.) (2011). Self, No Self? Perspectives From Analytical, Phenomenological, and Indian Traditions. Oxford University Press.
    Self, No Self? is the first book of its kind. It brings together leading philosophical scholars of the Indian and Tibetan traditions with leading Western philosophers of mind and phenomenologists to explore issues about consciousness and selfhood from these multiple perspectives.
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  36. Mark Siderits, Evan Thompson & Dan Zahavi (2010). Introduction. In Mark Siderits, Evan Thompson & Dan Zahavi (eds.), Self, No Self?: Perspectives From Analytical, Phenomenological, and Indian Traditions. Oup Oxford.
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  37. Mark Siderits, Evan Thompson & Dan Zahavi (eds.) (2010). Self, No Self?: Perspectives From Analytical, Phenomenological, and Indian Traditions. Oxford University Press.
    It is time to bring the rich resources of these traditions into the contemporary debate about the nature of self. This volume is the first of its kind.
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  38. Dan Zahavi (2010). A Fenomenologia eo Desafio do Naturalismo. Studia Phaenomenologica 16:315-334.
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  39. Dan Zahavi (2010). Intentionality and Phenomenality. Canadian Journal of Philosophy 33 (Supplement):63-92.
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  40. Dan Zahavi (2010). Life, Thinking and Phenomenology in the Early Bergson. In Michael R. Kelly (ed.), Bergson and Phenomenology. Palgrave Macmillan. 118--133.
    How should we appraise Bergson’s relation to phenomenology? There are different ways to tackle this question. In the following my focus will be quite narrow. I will restrict myself to a close reading of Bergson’s doctoral dissertation Essai sur les données immédiates de la conscience. The question I wish to ask is basically whether the analysis of consciousness that Bergson provides in the second chapter of the dissertation is phenomenologically convincing.
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  41. Dan Zahavi (2010). Shame and the Exposed Self. In Jonathan Webber (ed.), Reading Sartre: On Phenomenology and Existentialism. Routledge.
    On many standard readings, shame is an emotion that in an accentuated manner targets and involves the self in its totality. In shame, the self is affected by a global devaluation: it feels defective, objectionable, condemned. The basic question I wish to raise and discuss is the following: What does the fact that we feel shame tell us about the nature of self? What kind of self is it that is affected in shame?
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  42. Dan Zahavi (2010). The Experiential Self: Objections and Clarifications. In Mark Siderits, Evan Thompson & Dan Zahavi (eds.), Self, No Self?: Perspectives From Analytical, Phenomenological, and Indian Traditions. Oup Oxford.
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  43. Dan Zahavi (2009). Is the Self a Social Construct? Inquiry 52 (6):551-573.
    There is a long tradition in philosophy for claiming that selfhood is socially constructed and self-experience intersubjectively mediated. On many accounts, we consequently have to distinguish between being conscious or sentient and being a self. The requirements that must be met in order to qualify for the latter are higher. My aim in the following is to challenge this form of social constructivism by arguing that an account of self which disregards the fundamental structures and features of our experiential life (...)
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  44. Dan Zahavi (2009). Thompson, Evan. Husserl Studies 25 (2):159-168.
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  45. Dan Zahavi (2009). Thompson, Evan. Mind in Life: Biology, Phenomenology, and the Sciences of Mind. [REVIEW] Husserl Studies 25 (2):159-168.
    Thompson, Evan. Mind in Life: Biology, Phenomenology, and the Sciences of Mind Content Type Journal Article DOI 10.1007/s10743-009-9057-7 Authors Dan Zahavi, University of Copenhagen Center for Subjectivity Research Njalsgade 140-142 2300 Copenhagen Denmark Journal Husserl Studies Online ISSN 1572-8501 Print ISSN 0167-9848 Journal Volume Volume 25 Journal Issue Volume 25, Number 2.
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  46. Shaun Gallagher & Dan Zahavi, Phenomenological Approaches to Self-Consciousness. Stanford Encyclopedia of Philosophy.
    On the phenomenological view, a minimal form of self-consciousness is a constant structural feature of conscious experience. Experience happens for the experiencing subject in an immediate way and as part of this immediacy, it is implicitly marked as my experience. For the phenomenologists, this immediate and first-personal givenness of experiential phenomena must be accounted for in terms of a pre-reflective self-consciousness. In the most basic sense of the term, selfconsciousness is not something that comes about the moment one attentively inspects (...)
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  47. Shaun Gallagher & Dan Zahavi (2008). The (in)Visibility of Others: A Reply to Herschbach. Philosophical Explorations 11 (3):237-244.
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  48. Shaun Gallagher & Dan Zahavi (2008). Précis: The Phenomenological Mind. Abstracta 4 (3):4-9.
    It is difficult to give a nice succinct précis of The Phenomenological Mind since it is composed of a set of chapters each of which addresses a different topic. The topics are linked in numerous ways. There is one way, however, in which all of the chapters are bound together to constitute a unified whole, and this might be considered something like a framework proposition. Phenomenology, understood as the philosophical approach taken up by Husserl and a number of people who (...)
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  49. Dan Zahavi (2008). Fenomenologia ja kognitiotiede: Mahdollisuuksia ja vaaroja. Ajatus 64:241-259.
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  50. Dan Zahavi (2008). Internalism, Externalism, and Transcendental Idealism. Synthese 160 (3):355 - 374.
    The analyses of the mind–world relation offered by transcendental idealists such as Husserl have often been dismissed with the argument that they remain committed to an outdated form of internalism. The first move in this paper will be to argue that there is a tight link between Husserl’s transcendental idealism and what has been called phenomenological externalism, and that Husserl’s endorsement of the former commits him to a version of the latter. Secondly, it will be shown that key elements in (...)
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