Search results for 'Existential phenomenology' (try it on Scholar)

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  1. Anna-Teresa Tymieniecka, World Institute for Advanced Phenomenological Research and Learning & World Congress of Phenomenology (1991). Husserlian Phenomenology in a New Key Intersubjectivity, Ethos, the Societal Sphere, Human Encounter, Pathos.
  2. Anna-Teresa Tymieniecka, World Institute for Advanced Phenomenological Research and Learning & World Congress of Phenomenology (1998). Phenomenology of Life and the Human Creative Condition.
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  3. Wendy O'brien & Lester E. Embree (2001). The Existential Phenomenology of Simone de Beauvoir.
     
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  4. William S. Hamrick (1987). An Existential Phenomenology of Law: Maurice Merleau-Ponty. Distributors for the U.S. And Canada, Kluwer Academic Publishers.
  5.  68
    Laura Hengehold (2002). “In That Sleep of Death What Dreams...”: Foucault, Existential Phenomenology, and the Kantian Imagination. [REVIEW] Continental Philosophy Review 35 (2):137-159.
    Although Foucault's early writings were strongly influenced by the discourse of existential phenomenology, he later considered it an obstacle to a better understanding of social and political power. This essay seeks to understand some of the reasons for his shift, specifically with respect to Heidegger and Merleau-Ponty. I argue that Foucault diverges from existential phenomenology according to an alternative tendency within the Kantian inheritance they both share: one which stresses the world-disruptive rather than the unifying or (...)
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  6.  25
    Norman K. Swazo (2010). “Just One Animal Among Many?” Existential Phenomenology, Ethics, and Stem Cell Research. Theoretical Medicine and Bioethics 31 (3):197-224.
    Stem cell research and associated or derivative biotechnologies are proceeding at a pace that has left bioethics behind as a discipline that is more or less reactionary to their developments. Further, much of the available ethical deliberation remains determined by the conceptual framework of late modern metaphysics and the correlative ethical theories of utilitarianism and deontology. Lacking, to any meaningful extent, is a sustained engagement with ontological and epistemological critiques, such as with “postmodern” thinking like that of Heidegger’s existential (...)
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  7. Bryan Smyth (2010). Heroism and History in Merleau-Ponty's Existential Phenomenology. Continental Philosophy Review 43 (2):167-191.
    Whereas Phenomenology of Perception concludes with a puzzling turn to “heroism,” this article examines the short essay “Man, the Hero” as a source of insight into Merleau-Ponty’s thought in the early postwar period. In this essay, Merleau-Ponty presented a conception of heroism through which he expressed the attitude toward post-Hegelian philosophy of history that underwrote his efforts to reform Marxism along existential lines. Analyzing this conception of heroism by unpacking the implicit contrasts with Kojève, Aron, Caillois, and Bataille, (...)
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  8. Richard Askay & Jensen Farquhar (2006). Apprehending the Inaccessible: Freudian Psychoanalysis and Existential Phenomenology. Northwestern University Press.
    Throughout history philosophers have relentlessly pursued what may be called "inaccessible domains." This book explores how the traditions of existential phenomenology relate to Freudian psychoanalysis. A clear, succinct, and systematic account of the philosophical presuppositions of psychoanalytic theory and practice, this work offers a deeper and richer understanding and appreciation of Freudian thought, as well as its antecedents and influences. With its unique perspective on Freud's work, Apprehending the Inaccessible puts readers in a better position to appreciate his (...)
     
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  9.  88
    Christian Skirke (2014). Existential Phenomenology and the Conceptual Problem of Other Minds. Southern Journal of Philosophy 52 (2):227-249.
    We ordinarily think that self and other coexist as subjects with mutually exclusive mental lives. The conceptual problem of other minds challenges this common thought by raising doubts that coexistence and mutual exclusivity come together in a coherent idea of others. Existential phenomenology is usually taken to be exempt from skeptical worries of this sort because it conceives of subjects as situated or embodied, offering an inclusive account of coexistence. I submit that this well-entrenched view faces a serious (...)
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  10.  34
    Will W. Adams (1999). The Interpermeation of Self and World: Empirical Research, Existential Phenomenology, and Transpersonal Psychology. Journal of Phenomenological Psychology 30 (2):39-67.
    This study, based upon empirical phenomenological research, explores an essential phenomenon of human existence: the interpermeating communion of self and world. In interpermeation, the supposed separation of self and world is transcended. The being, energy, life, and meaning of the world "flow into" one's self and become integrated as part of who one is; simultaneously, one's being, consciousness, awareness, and self "flow into" the world and become part of the world. Conscious of interpermeation, we tend to understand ourselves and reality (...)
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  11.  11
    Philippe Huguelet (2014). The Contribution of Existential Phenomenology in the Recovery-Oriented Care of Patients with Severe Mental Disorders. Journal of Medicine and Philosophy 39 (4):346-367.
    Promoting recovery has become more and more important in the care of patients with severe mental disorders such as psychosis. Recovery is a personal process of growth involving hope, self-identity, meaning in life, and responsibility. Obviously, these components pertain, at least in part, to a psychotherapeutic care perspective. Yet, up to now, recovery has mainly been taken into account in transforming health services and as a general framework for supportive therapy. Existential phenomenology abdicates a theoretical stance and considers (...)
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  12.  21
    Roberto Pinheiro Machado (2008). Nothingness and the Work of Art: A Comparative Approach to Existential Phenomenology and the Ontological Foundation of Aesthetics. Philosophy East and West 58 (2):244-266.
    : This essay analyzes the relation between nothingness and the work of art, where negation appears as a fundamental element of art. Starting at a discussion of the concept of nothingness in existential phenomenology, it points to the limitations of Heidegger’s notion of nullity and negation, which spring from the denial of the dimension of consciousness to his Dasein. Although Sartre recovers that dimension in his portrayal of the pour-soi, now the idea of nothingness is not taken to (...)
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  13.  6
    Daryl H. Rice (1989). Whitehead and Existential Phenomenology: Is a Synthesis Possible? Philosophy Today 33 (2):183-192.
    A sizable body of literature calls for a synthesis of Whiteheadian process philosophy and the existential phenomenology of Sartre and Heidegger. However, although the two traditions agree on some points, they are fundamentally incompatible. Those proposing a synthesis see in it the possibility of integrating within a single scheme the viewpoint of natural science and the insights of existential fundamental ontology, but the denial of the possibility of such a smooth integration is at the very heart of (...)
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  14.  14
    Roberto Pinheiro Machado (2008). Nothingness and the Work of Art: A Comparative Approach to Existential Phenomenology and the Ontological Foundation of Aesthetics. Philosophy East and West 58 (2):244-266.
    This essay analyzes the relation between nothingness and the work of art, where negation appears as a fundamental element of art. Starting at a discussion of the concept of nothingness in existential phenomenology, it points to the limitations of Heidegger's notion of nullity and negation, which spring from the denial of the dimension of consciousness to his Dasein. Although Sartre recovers that dimension in his portrayal of the pour-soi, now the idea of nothingness is not (...)
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  15.  2
    Mariana Ortega (2006). Phenomenological Encuentros: Existential Phenomenology and Latin American & U.S. Latina Feminism. Radical Philosophy Review 9 (1):45-64.
    Heideggerian existential phenomenology remains largely ignored by Latin American feminists due to their preference for more Marxist and Sartrean philosophies. But its influence on Latin American feminism can be felt through the work of thinkers such as Beauvoir and Irigaray, who have had a great impact on Latin American feminists’ involvement in political movements and developmentof theories. The aim of this essay is to discuss ways in which Latin American and U.S. Latina feminists have been influenced by (...)’s commitment to lived experience, but have yet to embrace existential phenomenology in an explicit manner. (shrink)
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  16. Robert C. Trundle (2015). Integrated Truth and Existential Phenomenology: A Thomistic Response to Iconic Anti-Realists in Science. Brill | Rodopi.
    _Integrated Truth and Existential Phenomenology: A Thomistic Response to Iconic Anti-Realists in Science_ relates existential phenomenology to a modal reasoning for establishing a Thomistic integration of objective truths in science, theology, ethics, art and politics.
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  17.  5
    W. Luijpen (1969). Existential Phenomenology. Pittsburgh, Duquesne University Press.
  18. W. Luijpen (1969). A First Introduction to Existential Phenomenology. Pittsburgh, Duquesne University Press.
  19. Nathaniel Morris Lawrence (1967). Readings in Existential Phenomenology. Englewood Cliffs, N.J.,Prentice-Hall.
  20.  6
    Merold Westphal (1987). God, Guilt, and Death: An Existential Phenomenology of Religion. Indiana University Press.
    "... a profoundly stimulating and satisfying piece of philosophy.... It is a book from which one really can learn something worthwhile." —Idealistic Studies "... exceptionally well-written philosophy of religion... " —Mentalities "... a most impressive phenomenology of religion... a splendid achievement... " —The Reformed Theological Review "... challenging to scholars... interesting to general audiences." —International Journal for Philosophy of Religion "... equal in clarity of thought and comprehensiveness of scope.... profoundly original." —The Reformed Journal "Challenging and thought-provoking, this makes (...)
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  21.  9
    Joaquin Trujillo (2004). An Existential-Phenomenology of Crack Cocaine Abuse. Janus Head 7 (1):167-187.
    This paper explores the human significance of crack cocaine abuse by submitting its manifestation to existential-phenomenological analysis. The author conducted over fifty, first-hand interviews of recovering and active crack cocaine abusers toward disclosing the meaning of his to-be.What is revealed is the way the addiction reacts upon the with-structure of existence. Active crack cocaine addiction is being-high-and-free-ofcraving. The singularity of this event eclipses the interhuman significance that substantially constitutes concern, as the meaning and Being of There-being, (...)
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  22. Wayne F. Allen (1982). Hannah Arendt: Existential Phenomenology and Political Freedom. Philosophy and Social Criticism 9 (2):170-190.
    This paper has three purposes: first, to explicate the ex istential basis of Arendt's theory of action. This will be done by first tracing the intellectual derivation of Arendt's existentialism and the modifications she made to fit it in to her public realm. Second, I will demonstrate the con nection between Arendt's existentialism and her formula tion of political freedom. Third, I will illustrate throughout that Arendt's political ideas, if they are to be properly understood, must be subsumed under her (...)
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  23.  16
    Eugene M. DeRobertis (2011). St. Tomas Aquinas's Philosophical-Anthropology as a Viable Underpinning for a Holistic Psychology: A Dialogue with Existential-Phenomenology. Janus Head 12 (1):12-1.
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  24.  10
    D. Mason (1962). Existential Phenomenology. Augustinianum 2 (1):246-249.
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  25.  53
    Mark Wrathall & Sean Kelly (1996). Existential Phenomenology and Cognitive Science. Electronic Journal of Analytic Philosophy (4).
    [1] In _What Computers Can't Do_ (1972), Hubert Dreyfus identified several basic assumptions about the nature of human knowledge which grounded contemporary research in cognitive science. Contemporary artificial intelligence, he argued, relied on an unjustified belief that the mind functions like a digital computer using symbolic manipulations ("the psychological assumption") (Dreyfus 1992: 163ff), or at least that computer programs could be understood as formalizing human thought ("the epistemological assumption") (Dreyfus 1992: 189). In addition, the project depended upon an assumption about (...)
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  26.  22
    Hwa Yol Jung (1965). Wang Yang-Ming and Existential Phenomenology. International Philosophical Quarterly 5 (4):612-636.
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  27.  57
    Rollo Handy (1967). Comments on Asher Moore's "Existential Phenomenology". Philosophy and Phenomenological Research 27 (3):415-417.
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  28.  7
    James L. Marsh (1990). An Existential Phenomenology of Law. International Philosophical Quarterly 30 (3):378-379.
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  29.  29
    Hubert Dreyfus (2003). Existential Phenomenology and the Brave New World of The Matrix. The Harvard Review of Philosophy 11 (1):18-31.
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  30.  15
    Edward Vacek (1971). "Existential Phenomenology," by William A. Luijpen. Modern Schoolman 48 (3):311-311.
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  31.  6
    Daniel J. Herman (1981). Existential Phenomenology and the World of Ordinary Experience. Philosophical Topics 12 (Supplement):162-164.
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  32.  12
    Frederick J. Crosson (1961). Existential Phenomenology. Philosophical Studies 11:247-249.
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  33.  6
    Thomas Langan (1962). Existential Phenomenology. Modern Schoolman 39 (4):398-400.
  34.  12
    Claudia Milian (2008). Lewis Gordons Semiotic Analysis of 'Race", Existential Phenomenology, and Mulatinidad. Clr James Journal 14 (1):285-295.
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  35.  9
    Walter J. Stohrer (1971). "A First Introduction to Existential Phenomenology," by William A. Luijpen and Henry J. Koren. Modern Schoolman 48 (4):406-406.
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  36.  9
    Rolf Von Eckartsberg (1983). Existential-Phenomenology, Validity and the Trans-Personal Ground of Psychological Theorizing. Duquesne Studies in Phenomenological Psychology 4:199-206.
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  37.  19
    David Barzilai (1999). Homo Dialogicus Martin Buber's Existential Phenomenology of the Human. Journal of Jewish Thought and Philosophy 8 (1):53-66.
  38.  5
    E. A. R. (1967). Readings in Existential Phenomenology. Review of Metaphysics 21 (2):389-390.
  39.  11
    Michael Marder (2013). Existential Phenomenology According to Clarice Lispector. Philosophy and Literature 37 (2):374-388.
    Is love when you don’t give a name to things’ identity? The Passion According to G.H., like much of Clarice Lispector’s writing, hovers on the razor-thin and fragile edge between description and the ineffable, between existence and nonexistence, between the world and its disappearance, between losing and finding oneself. It is no wonder, then, that a plethora of contradictions explode from the very first lines of the narrative that passionately wishes to share an obscure experience, of which the narrator herself (...)
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  40.  9
    Jeffrey Bloechl (2008). Kierkegaard and the Phenomenality of Desire: Existential Phenomenology in the First Edifying Discourse. Revista Portuguesa de Filosofia 64 (2/4):909 - 920.
    Against expectations, Kierkegaard turns out to have sometimes been a phenomenologist. Specifically in his "Edifying Discourses," though perhaps elsewhere, one finds a style of thinking and the interpretive rigor both close to some features of Husserlian and Heideggerian thought, and more capable of handling religious phenomena. Where is a matter of purity of heart and willing one thing, it is of course a matter of desire. One may read the first of the "Edifying Discourses" as a phenomenological approach to various (...)
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  41.  20
    M. Guy Thompson (2007). Apprehending the Inaccessible: Freudian Psychoanalysis and Existential Phenomenology. Journal of Phenomenological Psychology 38 (1):136-150.
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  42.  15
    Robert O. Johann (1961). Existential Phenomenology. International Philosophical Quarterly 1 (3):533-535.
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  43.  22
    Asher Moore (1967). Existential Phenomenology. Philosophy and Phenomenological Research 27 (3):408-414.
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  44.  11
    Philip Lawton (1982). Existential Themes in Hegel's Phenomenology. Philosophy Research Archives 8:279-313.
    This paper is not a study in the history of ideas; rather, it is an interpretation of the Phenomenology of Spirit, guided largely by the commentaries of Alexandre Kojeve and Jean Hyppolite, and written from the standpoint of an existential phenomenology. It opens with an exposition of Hegel’s concepts of consciousness and experience and a statement of his conception of the phenomenological method. Then, arguing that the Phenomenology of Spirit is a concrete idealism which offers a (...)
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  45.  8
    Alan S. Rosenbaum (1982). Existential Phenomenology and the World of Ordinary Experience. Teaching Philosophy 5 (4):331-332.
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  46.  6
    J. Miller (1970). Marxism and Subjectivity Remarks on Georg Lukacs and Existential Phenomenology. Télos 1970 (6):175-183.
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  47.  18
    Joseph P. Fell (1989). Shūzō Kuki and Jean-Paul Sartre: Influence and Counter-Influence in the Early History of Existential Phenomenology. Including the Notebook "Monsieur Sartre" and Other Parisian Writings of Shūzō Kuki. Journal of the History of Philosophy 27 (2):323-325.
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  48.  14
    Richard G. T. Gipps & John Rhodes (2009). The Background Theory of Delusion and Existential Phenomenology. Philosophy, Psychiatry, and Psychology 15 (4):321-326.
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  49.  6
    Claudia Welz (2010). Transcendental-Existential Phenomenology. Philosophy Today 54 (3):299-308.
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  50.  9
    R. J. B. (1961). Existential Phenomenology. Review of Metaphysics 14 (4):725-725.
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