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Profile: Dermot Moran (University College Dublin)
  1.  58
    Dermot Moran (2000). Introduction to Phenomenology. Routledge.
    Introduction to Phenomenology is an outstanding and comprehensive guide to an important but often little-understood movement in European philosophy. Dermot Moran lucidly examines the contributions of phenomenology's nine seminal thinkers: Brentano, Husserl, Heidegger, Gadamer, Arendt, Levinas, Sartre, Merleau-Ponty and Derrida. Written in a clear and engaging style, this volume charts the course of the movement from its origins in Husserl to its transformation by Derrida. It describes the thought of Heidegger and Sartre, phenomenology's most famous thinkers, and introduces and assesses (...)
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  2. Dermot Moran (2013). Intentionality: Some Lessons From the History of the Problem From Brentano to the Present. International Journal of Philosophical Studies 21 (3):317-358.
    Intentionality (?directedness?, ?aboutness?) is both a central topic in contemporary philosophy of mind, phenomenology and the cognitive sciences, and one of the themes with which both analytic and Continental philosophers have separately engaged starting from Brentano and Edmund Husserl?s ground-breaking Logical Investigations (1901) through Roderick M. Chisholm, Daniel C. Dennett?s The Intentional Stance, John Searle?s Intentionality, to the recent work of Tim Crane, Robert Brandom, Shaun Gallagher and Dan Zahavi, among many others. In this paper, I shall review recent discussions (...)
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  3. Dermot Moran (2013). 'Let's Look at It Objectively': Why Phenomenology Cannot Be Naturalized. Royal Institute of Philosophy Supplement 72:89-115.
    In recent years there have been attempts to integrate first-person phenomenology into naturalistic science. Traditionally, however, Husserlian phenomenology has been resolutely anti-naturalist. Husserl identified naturalism as the dominant tendency of twentieth-century science and philosophy and he regarded it as an essentially self-refuting doctrine. Naturalism is a point of view or attitude (a reification of the natural attitude into the naturalistic attitude) that does not know that it is an attitude. For phenomenology, naturalism is objectivism. But phenomenology maintains that objectivity is (...)
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  4. Dermot Moran (2013). From the Natural Attitude to the Life-World. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer 105--124.
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  5. Thomas Szanto & Dermot Moran (eds.) (2015). Phenomenology of Sociality: Discovering the ‘We’. Routledge.
    Phenomenological accounts of sociality in Husserl, Heidegger, Merleau-Ponty, Sartre, Scheler, Schütz, Stein and many others offer powerful lines of arguments to recast current, predominantly analytic, discussions on collective intentionality and social cognition. Against this background, the aim of this volume is to reevaluate, critically and in contemporary terms, the rich phenomenological resources regarding social reality: the interpersonal, collective and communal aspects of the life-world. Specifically, the book pursues three interrelated objectives: it aims 1.) to systematically explore the key phenomenological aspects (...)
     
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  6.  6
    Marta Jorba & Dermot Moran (2016). Conscious Thinking and Cognitive Phenomenology: Topics, Views and Future Developments. Philosophical Explorations 19 (2):95-113.
    This introduction presents a state of the art of philosophical research on cognitive phenomenology and its relation to the nature of conscious thinking more generally. We firstly introduce the question of cognitive phenomenology, the motivation for the debate, and situate the discussion within the fields of philosophy, cognitive psychology and consciousness studies. Secondly, we review the main research on the question, which we argue has so far situated the cognitive phenomenology debate around the following topics and arguments: phenomenal contrast, epistemic (...)
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  7.  19
    Thomas Szanto & Dermot Moran (2015). Introduction: Empathy and Collective Intentionality—The Social Philosophy of Edith Stein. Human Studies 38 (4):445-461.
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  8. Dermot Moran (2008). Husserl's Transcendental Philosophy and the Critique of Naturalism. Continental Philosophy Review 41 (4):401-425.
    Throughout his career, Husserl identifies naturalism as the greatest threat to both the sciences and philosophy. In this paper, I explicate Husserl’s overall diagnosis and critique of naturalism and then examine the specific transcendental aspect of his critique. Husserl agreed with the Neo-Kantians in rejecting naturalism. He has three major critiques of naturalism: First, it (like psychologism and for the same reasons) is ‘countersensical’ in that it denies the very ideal laws that it needs for its own justification. Second, naturalism (...)
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  9.  4
    Dermot Moran (2005). Edmund Husserl: Founder of Phenomenology. Polity Press.
    This book is a comprehensive guide to Husserl's thought from its origins in nineteenth-century concerns with the nature of scientific knowledge and with psychologism, through his breakthrough discovery of phenomenology and his elucidation ...
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  10. Dermot Moran & Joseph Cohen (2012). The Husserl Dictionary. Continuum.
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  11.  81
    Dermot Moran (2010). Sartre on Embodiment, Touch, and the ‘Double Sensation’. Philosophy Today 54 (Supplement):135-141.
    The chapter titled “The Body” in Being and Nothingness offers a groundbreaking, if somewhat neglected, philosophical analysis of embodiment. As part of his “es- say on phenomenological ontology,” he is proposing a new multi-dimensional ontological approach to the body. Sartre’s chapter offers a radical approach to the body and to the ‘flesh’. However, it has not been fully appreciated. Sartre offers three ontological dimensions to embodiment. The first “ontological dimension” addresses the way, as Sartre puts it, “I exist my body.” (...)
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  12. Dermot Moran (2000). Heidegger's Critique of Husserl's and Brentano's Accounts of Intentionality. Inquiry 43 (1):39 – 65.
    Inspired by Aristotle, Franz Brentano revived the concept of intentionality to characterize the domain of mental phenomena studied by descriptive psychology. Edmund Husserl, while discarding much of Brentano?s conceptual framework and presuppositions, located intentionality at the core of his science of pure consciousness (phenomenology). Martin Heidegger, Husserl?s assistant from 1919 to 1923, dropped all reference to intentionality and consciousness in Being and Time (1927), and so appeared to break sharply with his avowed mentors, Brentano and Husserl. Some recent commentators have (...)
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  13.  13
    Dermot Moran & Rodney K. B. Parker (2015). Editors’ Introduction: Resurrecting the Phenomenological Movement. Studia Phaenomenologica 15:11-24.
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  14.  8
    Dermot Moran (2016). Sinnboden der Geschichte: Foucault and Husserl on the Structural a Priori of History. Continental Philosophy Review 49 (1):13-27.
    In this paper I explore Husserl’s and Foucault’s approaches to the historical a priori and defend Husserl’s richer notion. Foucault borrows the expression ‘historical a priori’ from Husserl and there are continuities, but also significant and ultimately irreconcilable differences, between their conceptions. Both are looking for ‘conditions of possibility,’ forms of ‘institution’ or instauration, and patterns of transformation, for scientific knowledge. Husserl identifies the ‘a priori of history’ with the ‘historical a priori’ and believes that the ‘invariant essential structures of (...)
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  15.  58
    Rasmus Thybo Jensen & Dermot Moran (2012). Introduction: Intersubjectivity and Empathy. Phenomenology and the Cognitive Sciences 11 (2):125-133.
  16.  90
    Dermot Moran (2000). Hilary Putnam and Immanuel Kant: Two `Internal Realists'? Synthese 123 (1):65-104.
    Since 1976 Hilary Putnam has drawn parallels between his "internal", "pragmatic", "natural" or "common-sense" realism and Kant's transcendental idealism. Putnam reads Kant as rejecting the then current metaphysical picture with its in-built assumptions of a unique, mind-independent world, and truth understood as correspondence between the mind and that ready-made world. Putnam reads Kant as overcoming the false dichotomies inherent in that picture and even finds some glimmerings of conceptual relativity in Kant's proposed solution. Furthermore, Putnam reads Kant as overcoming the (...)
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  17.  23
    Dermot Moran (2012). Husserl's Crisis of the European Sciences and Transcendental Phenomenology: An Introduction. Cambridge University Press.
    Machine generated contents note: Preface; Introduction: Husserl's life and writings; 1. Husserl's Crisis: an unfinished masterpiece; 2. Galileo's revolution and the origins of modern science; 3. The Crisis in psychology; 4. Rethinking tradition: Husserl on history; 5. Husserl's problematical concept of the life-world; 6. Phenomenology as transcendental philosophy; 7. The ongoing influence of Husserl's Crisis.
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  18.  3
    Dermot Moran (forthcoming). Reply to Professor Jaakko Hintikka’s Philosophical Research: Problems and Prospects. Diogenes:0392192116640722.
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  19. Dermot Moran (2005). Edmund Husserl: Founder of Phenomenology. Polity.
    Dermot Moran provides a lucid, engaging, and critical introduction to Edmund Husserl's philosophy, with specific emphasis on his development of phenomenology. This book is a comprehensive guide to Husserl's thought from its origins in nineteenth-century concerns with the nature of scientific knowledge and with psychologism, through his breakthrough discovery of phenomenology and his elucidation of the phenomenological method, to the late analyses of culture and the life-world. Husserl's complex ideas are presented in a clear and expert manner. Individual chapters explore (...)
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  20.  60
    Dermot Moran (2007). Fink's Speculative Phenomenology: Between Constitution and Transcendence. Research in Phenomenology 37 (1):3-31.
    In the last decade of his life (from 1928 to 1938), Husserl sought to develop a new understanding of his transcendental phenomenology (in publications such as Cartesian Meditations, Formal and Transcendental Logic, and the Crisis) in order to combat misconceptions of phenomenology then current (chief among which was Heidegger’s hermeneutic phenomenology as articulated in Being and Time). During this period, Husserl had an assistant and collaborator, Eugen Fink, who sought not only to be midwife to the birth of Husserl’s own (...)
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  21.  63
    Dermot Moran (1996). Brentano's Thesis. Proceedings of the Aristotelian Society 70 (70):1-27.
  22.  17
    Dermot Moran (2014). What Does Heidegger Mean by the Transcendence of Dasein? International Journal of Philosophical Studies 22 (4):491-514.
    In this paper, I shall examine the evolution of Heidegger?s concept of?transcendence? as it appears in Being and Time,?On the Essence of Ground? and related texts from the late 1920s in relation to his rethinking of subjectivity and intentionality. Heidegger defines Being as?transcendence? in Being and Time and reinterprets intentionality in terms of the transcendence of Dasein. In the critical epistemological tradition of philosophy stemming from Kant, as in Husserl, transcendence and immanence are key notions. Indeed,?transcendence in immanence? is a (...)
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  23. Dermot Moran (2000). Introduction to Phenomenology. Routledge.
    _Introduction to Phenomenology_ is an outstanding and comprehensive guide to phenomenology. Dermot Moran lucidly examines the contributions of phenomenology's nine seminal thinkers: Brentano, Husserl, Heidegger, Gadamer, Arendt, Levinas, Sartre, Merleau-Ponty and Derrida. Written in a clear and engaging style, _Introduction to Phenomenology_ charts the course of the phenomenological movement from its origins in Husserl to its transformation by Derrida. It describes the thought of Heidegger and Sartre, phenomonology's most famous thinkers, and introduces and assesses the distinctive use of phenomonology by (...)
     
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  24. Dermot Moran (2000). Introduction to Phenomenology. Routledge.
    _Introduction to Phenomenology_ is an outstanding and comprehensive guide to phenomenology. Dermot Moran lucidly examines the contributions of phenomenology's nine seminal thinkers: Brentano, Husserl, Heidegger, Gadamer, Arendt, Levinas, Sartre, Merleau-Ponty and Derrida. Written in a clear and engaging style, _Introduction to Phenomenology_ charts the course of the phenomenological movement from its origins in Husserl to its transformation by Derrida. It describes the thought of Heidegger and Sartre, phenomonology's most famous thinkers, and introduces and assesses the distinctive use of phenomonology by (...)
     
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  25.  25
    Dermot Moran & Lukas Steinacher (2011). Husserl's Letter to Lévy-Bruhl: Introduction. The New Yearbook for Phenomenology and Phenomenological Philosophy 8 (1):325-347.
  26. Dermot Moran (2003). Medieval Philosophy. In John Shand (ed.), Fundamentals of Philosophy. Routledge 155.
     
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  27. Dermot Moran (2011). Edmund Husserl's Phenomenology Of Habituality And Habitus. Journal of the British Society for Phenomenology 42:53-77.
     
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  28.  40
    Dermot Moran (1990). Pantheism From John Scottus Eriugena to Nicholas of Cusa. American Catholic Philosophical Quarterly 64 (1):131-152.
  29.  22
    Dermot Moran (2008). Merleau-Ponty's Reading of Husserl on Embodied Perception. Proceedings of the Xxii World Congress of Philosophy 19:77-111.
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  30.  4
    Dermot Moran (2015). Noetic Moments, Noematic Correlates, and the Stratified Whole That is the Erlebnis: Section III, Chapter 3, Noesis and Noema. In Andrea Staiti (ed.), Commentary on Husserl's "Ideas I". De Gruyter 195-224.
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  31.  25
    Dermot Moran & Stephen Voss (2007). Volume Introduction. The Proceedings of the Twenty-First World Congress of Philosophy 6:11-12.
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  32.  1
    Dermot Moran (1996). A Case for Philosophical Pluralism: The Problem of Intentionality. Royal Institute of Philosophy Supplement 40:19-32.
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  33.  26
    Dermot Moran (2009). The Touch of the Eye. The Philosophers' Magazine 45 (45):85-86.
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  34.  27
    Dermot Moran (2006). Adventures of the Reduction. American Catholic Philosophical Quarterly 80 (2):283-293.
    In his illuminating Aquinas Lecture Jacques Taminiaux offers a bold interpretation of certain contemporary European philosophers in terms of the way in which they react to and transform Husserl’s phenomenological reduction. He highlights issues relating to embodiment, personhood, and value. Taminiaux sketches Husserl’s emerging conception of the reduction and criticizes certain Cartesian assumptions that Husserl retains even after the reduction, and specifically the assumption that directly experienced mental acts and states are not given in adumbrations but present themselves as they (...)
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  35.  41
    Dermot Moran (2008). Immanence, Self-Experience, and Transcendence in Edmund Husserl, Edith Stein, and Karl Jaspers. American Catholic Philosophical Quarterly 82 (2):265-291.
    Phenomenology, understood as a philosophy of immanence, has had an ambiguous, uneasy relationship with transcendence, with the wholly other, with the numinous. If phenomenology restricts its evidence to givenness and to what has phenomenality, what becomes of that which is withheld or cannot in principle come to givenness? In this paper I examine attempts to acknowledge the transcendent in the writings of two phenomenologists, Edmund Husserl and Edith Stein (who attempted to fuse phenomenology with Neo-Thomism), and also consider the influence (...)
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  36.  26
    Dermot Moran (2011). “Even the Papuan is a Man and Not a Beast”: Husserl on Universalism and the Relativity of Cultures. Journal of the History of Philosophy 49 (4):463-494.
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  37.  12
    Dermot Moran (1985). Heidegger's Phenomenology and the Destruction of Reason. Irish Philosophical Journal 2 (1):15-35.
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  38.  33
    Dermot Moran (1996). A Case for Philosophical Pluralism: The Problem of Intentionality. In Royal Institute of Philosophy Supplement. New York: Cambridge University Press 19-32.
    In what sense can we speak of pluralism regarding the philosophical traditions or styles crudely characterised as ‘Continental’ and ‘Analytic’? Do these traditions address the same philosophical problems in different ways, or pose different problems altogether? What, if anything, do these traditions share?
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  39.  24
    Dermot Moran (1999). Idealism in Medieval Philosophy: The Case of Johannes Scottus Eriugena. Medieval Philosophy and Theology 8 (1):53-82.
    In this article I wish to re-examine the vexed issue of the possibility of idealism in ancient and medieval philosophy with particular reference to the case of Johannes Scottus Eriugena (c. 800idealisms immaterialism as his standard for idealism, and it is this decision, coupled with his failure to acknowledge the legacy of German idealism, which prevents him from seeing the classical and medieval roots of idealism more broadly understood.
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  40.  19
    Dermot Moran (1989). Proclus's Commentary on Plato's Parmenides. Irish Philosophical Journal 6 (1):164-166.
  41.  19
    Dermot Moran (2010). Review of Sarah Borden Sharkey, Thine Own Self: Individuality in Edith Stein's Later Writings. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).
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  42.  13
    Dermot Moran (1999). “Our Germans Are Better Than Your Germans”: Continental and Analytic Approaches to Intentionality Reconsidered. Philosophical Topics 27 (2):77-106.
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  43.  12
    Dermot Moran (1987). The Tragedy of Enlightenment. Philosophical Studies 31:460-464.
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  44.  12
    Dermot Moran (1989). The Wake of Imagination. [REVIEW] Irish Philosophical Journal 6 (2):311-314.
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  45.  17
    Dermot Moran (2006). Ethics and Selfhood: A Critique. International Journal of Philosophical Studies 14 (1):95 – 107.
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  46.  11
    Dermot Moran (1987). Poetique du Possible. Philosophical Studies 31:555-557.
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  47.  5
    Dermot Moran (2011). XIII. Revisiting Sartre's Ontology of Embodiment in Being and Nothingness. In Petrov V. (ed.), Ontological Landscapes: Recent Thought on Conceptual Interfaces Between Science and Philosophy. Ontos 263.
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  48.  14
    Dermot Moran (2001). Editorial. International Journal of Philosophical Studies 9 (1):1 – 2.
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  49.  9
    Dermot Moran (1987). Review of R. S. Tragesser, Husserl and Realism in Logic and Mathematics. [REVIEW] Philosophical Studies 31:361-365.
  50.  11
    Dermot Moran (2003). A Hundred Years of Phenomenology: Perspectives on a Philosophical Tradition (Review). Journal of the History of Philosophy 41 (3):422-423.
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