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Michael D. Barber [47]Michael Barber [17]
  1. Michael Barber (2013). Alfred Schutz and the Problem of Empathy. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. 313--326.
  2. Michael D. Barber (2012). Introduction. Schutzian Research 4:7-7.
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  3. Michael D. Barber (2012). The Cartesian Residue in Intersubjectivity and Child Development. Schutzian Research 4:91-110.
    This paper argues that Husserl’s account of adult recognition of another allows for immediate, noninferential, analogical access to the other, though onedoes not experience the other’s experience as s/he does. The passive-associative processes at work in adult recognition of another make possible infant syncretic sociability and play a role in constituting the infant’s self prior to reflection. The reflective perspective of the psychologist and philosopher discovers that such infant experiences, though at first seeming indistinguishable from their parents’ experience, belong to (...)
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  4. Michael Barber (2010). Somatic Apprehension and Imaginative Abstraction: Cairns's Criticisms of Schutz's Criticisms of Husserl's Fifth Meditation. [REVIEW] Human Studies 33 (1):1-21.
    Dorion Cairns correctly interprets the preconstituted stratum of Edmund Husserl’s Fifth Cartesian Meditation to be the primordial ego and not the social world, as was thought by Alfred Schutz, who considered Husserl to be insufficiently attentive to the social world’s hold upon us. Following Cairns’s interpretation, which involves recovering and reconstructing strata that may never exist independently, one better understands how the transfer of sense animate organism involves automatic association, or somatic apprehension. This sense-transfer extends to any animate organism, not (...)
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  5. Michael D. Barber (2010). Process, Praxis and Transcendence. American Catholic Philosophical Quarterly 75 (3):454 - 459.
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  6. Michael Barber (2009). Review of Bill Martin, Ethical Marxism: The Categorical Imperative of Liberation. [REVIEW] Notre Dame Philosophical Reviews 2009 (5).
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  7. Michael Barber (2009). Understanding, Self-Reflection, and Equality. Schutzian Research 1:273-291.
    This text includes the interventions of Alfred Schutz at the 1955 Conference on Science, Philosophy, and Religion, entitled “Aspects of Human Equality,” to which his paper, later published as “Equality and the Meaning Structure of the Social World,” had been submitted. In Schutz’s reactions to the comments of other conference participants, one can see his views on: the “secularization” of more theoretical philosophical and theological ideas, the need to distinguish levels of abstraction, the importance of self-reflection on one’s own viewpoint, (...)
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  8. Michael D. Barber (2009). Introduction. Schutzian Research 1:7-10.
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  9. Michael Barber, Alfred Schutz. Stanford Encyclopedia of Philosophy.
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  10. Michael Barber (2008). Epistemic and Ethical Intersubjectivity in Brandom and Levinas. Levinas Studies 3:35-60.
    As the first part of this essay will show, Robert Brandom has developed an impressive epistemological position that explains the structures of discourse in terms of an inferential semantics and a normative pragmatics, and that implies a version of epistemic intersubjectivity centered around the figure of the scorekeeper. The second part of this paper will show via a consideration of the Brandom/McDowell debate on perception how this version of intersubjectivity emphasizes a theoretical-critical, externalist stance toward the other whose claims are (...)
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  11. Michael D. Barber (2008). Autonomy, Reciprocity, and Responsibility: Darwall and Levinas on the Second Person. International Journal of Philosophical Studies 16 (5):629 – 644.
    Stephen Darwall's The Second-Person Standpoint converges with Emmanuel Levinas's concern about the role of the second-person relationship in ethics. This paper contrasts their methodologies (regressive analysis of presuppositions versus phenomenology) to explain Darwall's narrower view of ethical experience in terms of expressed reactive attitudes. It delineates Darwall's overall justificatory strategy and the centrality of autonomy and reciprocity within it, in contrast to Levinas's emphasis on the experience of responsibility. Asymmetrical responsibility plays a more foundational role as a critical counterpoint to (...)
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  12. Michael D. Barber (2008). Holism and Horizon: Husserl and McDowell on Non-Conceptual Content. [REVIEW] Husserl Studies 24 (2):79-97.
    John McDowell rejects the idea that non-conceptual content can rationally justify empirical claims—a task for which it is ill-fitted by its non-conceptual nature. This paper considers three possible objections to his views: he cannot distinguish empty conception from the perceptual experience of an object; perceptual discrimination outstrips the capacity of concepts to keep pace; and experience of the empirical world is more extensive than the conceptual focusing within it. While endorsing McDowell’s rejection of what he means by non-conceptual content, and (...)
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  13. Michael Barber (2007). Radical Reflection: Brandom and McDowell on Perception. The Modern Schoolman 84 (2-3):245-265.
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  14. Michael Barber (2007). Special Editor's Introduction to Interpersonal Perspectives and Knowledge. The Modern Schoolman 84 (2-3):99-107.
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  15. Michael D. Barber (2007). Ethical Experience and the Motives for Practical Rationality. International Philosophical Quarterly 47 (4):425-441.
    John McDowell’s ethical writings interpret ethical experience as intentional, socially-conditioned, virtuous responsiveness to situations and develop a modest account of practical rationality. His work converges with investigations of ethical experience by recent Kant scholars (Sherman, Brewer, Herman) and Emmanuel Levinas. The Kantian interpreters and Levinas locate the categorical demands of ethical experience in rational agents’ demands for respect, while McDowell finds it in noble adherence to the demands of virtuous living. For McDowell, moral-practical rational efforts to justify ethics cannot transcend (...)
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  16. Michael D. Barber (2007). Social Scientific Theology? Philosophy and Theology 19 (1/2):225-239.
    Schutz’s manuscripts on Goethe’s novels show that he approached theological/metaphysical questions with seriousness and in a social-scientific rather than natural-theological vein. Temporality’s passage, issuing in the unintended consequences that intrigue social scientists and economists, opens onto intersubjective structures since the (subjective) meaning of an act for an actor may always be understood differently from another’s later, objective standpoint—even if the other is oneself understanding one’s earlier self. In this micro-level, pretheoretical, temporal/intersubjective matrix, life’s unforeseen, uncontrollable consequences prompt questions about fate. (...)
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  17. Michael D. Barber (2007). Teilhard and the Future of Humanity—Ed. Thierry Meynard, S.J. International Philosophical Quarterly 47 (3):382-384.
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  18. Michael D. Barber (2007). The First-Person: Participation in Argument and the Intentional Relationship. Southern Journal of Philosophy 45 (S1):22-27.
    This paper supports Charles Siewert’s criticism of those criticizing first-person approaches because they disagree by arguing that such critics adopt a noncommittal, third-person observer standpoint on the debates themselves before recommending only third-person natural scientific approaches to mind and that they oversimplify when they portray philosophy as contentious and natural science as ruled by consensus. Further, a complete account of first-person intentionality in terms of acts and their correlative objects in their temporal and bodily interrelationships make it possible to defend (...)
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  19. Michael Barber (2006). Philosophy and Reflection: A Critique of Frank Welz's Sociological and “Processual” Criticism of Husserl and Schutz. [REVIEW] Human Studies 29 (2):141 - 157.
    Frank Welz’s Kritik der Lebenswelt undertakes a sociology of knowledge criticism of the work of Edmund Husserl and Alfred Schutz that construes them as developing absolutist, egological systems opposed to the “processual” worldview prominent since the modern rise of natural science. Welz, though, misunderstands the work of Schutz and Husserl and neglects how their focus on consciousness and eidetic features pertains to the kind of reflection that one must undertake if one would avoid succumbing to absolutism, that uncovers the presuppositions (...)
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  20. Michael D. Barber (2006). Phenomenology and Rigid Dualisms: Joachim Renn's Critique of Alfred Schutz. [REVIEW] Human Studies 29 (1):269 - 282.
    Joachim Renn argues that Schutz fails to integrate two fundamental strands in his work: phenomenology and pragmatism. Gaps between separated consciousnesses block synchronization and access to others, and objective symbol schemes, absorbed within the egological outlook, cannot bridge these gaps. Renn, however, construes phenomenology as practicing a solipsistic withdrawal of a self cut off from its environs, denies that contents correlative to individual intentional acts can be objective and common, and overlooks the intricacies of Schutz's descriptive methodology. Furthermore, for Renn, (...)
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  21. Michael D. Barber (2006). Rorty's Ethical de-Divinization of the Moralist Self. Philosophy and Social Criticism 32 (1):135-147.
    This article examines Richard Rorty's approach to the self in Contingency, Irony, and Solidarity . In spite of their differing philosophical bases, Rorty and Emmanuel Levinas converge methodologically in their treatments of the self by avoiding paradigmatic notions of human nature and a philosophical project of justification. Although Rorty refuses to prioritize a moralist account of the self over its romanticist rivals, his presentation relies on the reader's response to the ethical appeal of the other as depicted by Levinas: Rorty (...)
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  22. Michael D. Barber (2006). Review of Adriaan Theodoor Peperzak, Philosophy Between Faith and Theology: Addresses to Catholic Intellectuals. [REVIEW] Notre Dame Philosophical Reviews 2006 (4).
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  23. Michael D. Barber (2004). A Moment of Unconditional Validity? Schutz and the Habermas/Rorty Debate. Human Studies 27 (1):51-67.
    Richard Rorty challenges Jurgen Habermas's belief that validity-claims raised within context-bound discussions contain a moment of universality validity. Rorty argues that immersion within contingent languages prohibits any neutral, context-independent ground, that one cannot predict the defense of one's assertions before any audience, and that philosophy can no more escape its contextual limitations than strategic counterparts. Alfred Schutz's phenomenological account of motivation, the reciprocity of perspectives, and the theoretical province of meaning can articulate Habermas's intuitions.Since any claim can be analyzed from (...)
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  24. Michael D. Barber (2003). William Hamrick. Kindness and the Good Society: Connections of the Heart. The Modern Schoolman 80 (2):154-157.
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  25. George Allan, David B. Allison, Kristana Arp, Michael D. Barber, Thora Ilin Bayer, Daniel Birnbaum, Thomas P. Brockelman, John D. Caputo & Joseph Catalano (2002). 1. Authored Works. Continental Philosophy Review 35:229-237.
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  26. Michael D. Barber (2002). Concepts of Justice. International Philosophical Quarterly 42 (4):558-560.
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  27. Michael D. Barber (2002). Hans Achterhuis, Ed. American Philosophy of Technology. Bloomington, Ind.: Indiana University Press, 2001, 175 Pp.(Index). ISBN 0-253-21449-1, $19.95 (Pb). Walter Truett Anderson. All Connected Now: Life in the First Global Civili-Zation. Boulder, Colo.: Westview Press, 2001, 310 Pp (Index). ISBN 0. [REVIEW] Journal of Value Inquiry 36:585-588.
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  28. Michael Barber (2001). Sensation. International Studies in Philosophy 33 (1):149-150.
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  29. Michael D. Barber (2001). Equality and Diversity: Phenomenological Investigations of Prejudice and Discrimination. Humanity Books.
  30. Michael D. Barber (2001). Rudi Visker, Truth and Singularity: Taking Foucault Into Phenomenology. [REVIEW] Continental Philosophy Review 34 (3):353-358.
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  31. Michael D. Barber (2001). Sartre, Phenomenology and the Subjective Approach to Race and Ethnicity in Black Orpheus. Philosophy and Social Criticism 27 (3):91-103.
    While Appiah and Soyinka criticize racial essentializing in Sartre and the Negritude poets, Sartre in Black Orpheus interprets the Negritudinists as employing a phenomenological, anamnestic retrieval of subjective experience. This retrieval uncovers two ethical attitudes: a less exploitative approach toward nature, and a conversion of slavery’s suffering into a stimulus for universal liberation. These attitudes spring from peasant cultural traditions and ethical responses to others’ race-based cruelty, rather than emanating from mystified ‘blackness’. Alfred Schutz’s because-motive analysis, a process of narrative (...)
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  32. Karl-Otto Apel, Michael D. Barber, Enrique Dussel, Roberto S. Goizueta, Lynda Lange, James L. Marsh, Walter D. Mignolo, Mario Saenz, Hans Schelkshorn & Elina Vuola (2000). Thinking From the Underside of History: Enrique Dussel's Philosophy of Liberation. Rowman & Littlefield Publishers.
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  33. Michael Barber (1998). Docility, Virtue of Virtues. International Philosophical Quarterly 38 (2):119-126.
    This article argues for docility as the virtues of all virtues-paradoxically it boasts on behalf of docility for its pre-eminence over all other virtues. To achieve this purpose, the article (1) situates the resurgence of virtue ethics in reference to ethical theory, (2) discusses the place of docility within virtue ethics, (3) examines the role of docility in the transition to ethical theory and within theory in general, and (4) concludes by addressing the paradoxical character of docility's pre-eminence and fending (...)
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  34. Michael D. Barber (1998). Basic Philosophical Writings. By Emmanuel Levinas. Edited by Adriaan T. Peperzak, Simon Critchley, and Robert Bemasconi. The Modern Schoolman 76 (1):84-85.
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  35. Michael D. Barber (1998). Ethical Hermeneutics: Rationality in Enrique Dussel's Philosophy of Liberation. Fordham University Press.
    The essence of Dussel's thought is presented through the concept of "ethical hermeneutics" which seeks to interpret reality from the viewpoint of what Emmanuel Levinas presents as the "other" - those who are vanquished, forgotten, or excluded from existent socio-political or cultural systems. Barber traces Dussel's development toward Levinas' philosophy through his discussion of the Hegelian dialectic and through the stages of Dussel's own ethical theory.
     
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  36. Michael D. Barber (1998). Emmanuel Levinas and the Philosophy of Liberation. Laval Théologique Et Philosophique 54 (3):473-481.
  37. Michael D. Barber (1998). Foreign Bodies. International Studies in Philosophy 30 (4):129-130.
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  38. Michael D. Barber (1998). Liberation Theologies, Postmodernity, and the Americas. Edited by David Batstone, Eduardo Mendieta, Lois Ann Lorentzen, and Dwight N. Hopkins. The Modern Schoolman 75 (4):338-340.
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  39. Michael D. Barber (1998). Postmodernism and a Sociology of the Absurd and Other Essays on the "Nouvelle Vague" in American Social Science. By Stanford M. Lyman. The Modern Schoolman 75 (4):340-342.
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  40. Michael D. Barber (1998). Postmodernism and a Sociology of the Absurd and Other Essays on The. Modern Schoolman 75 (4):340-342.
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  41. Michael D. Barber (1998). Platonic Transformations, With and After Hegel, Heidegger, and Levinas. By Adriaan Theodoor Peperzak. The Modern Schoolman 76 (1):89-90.
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  42. Michael D. Barber (1997). Max Scheler: A Concise Introduction Into the World of a Great Thinker. By Manfred S. Frings. The Modern Schoolman 75 (1):82-83.
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  43. Michael D. Barber (1996). Critique, Action, and Liberation. By James L. Marsh. The Modern Schoolman 73 (2):189-191.
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  44. Michael D. Barber (1996). Die Aussenperspektive des Anderen, Eine Formalpragmatische Interpretation Zu Enrique Dussels Befreiungsethik. By Peter Penner. The Modern Schoolman 74 (1):69-71.
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  45. Michael D. Barber (1996). Double Truth. By John Sallis. The Modern Schoolman 73 (2):186-187.
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  46. Michael D. Barber (1996). The Underside of Modernity: Apel, Ricoeur, Rorty, Taylor, and the Philosophy of Liberation. By Enrique Dussel. The Modern Schoolman 74 (1):67-69.
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  47. Michael D. Barber (1996). What Is a Human Being? A Heideggerian View. By Frederick A. Olafson. The Modern Schoolman 73 (4):351-352.
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  48. Michael D. Barber (1995). Outside the Subject. International Philosophical Quarterly 35 (1):100-101.
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  49. Michael Barber (1994). Power and Control in Education 1944-2004. British Journal of Educational Studies 42 (4):348 - 362.
    This article examines the prospects for education over the next decade in the context of an analysis of the last fifty years of conflict and consensus over education policy. It begins with a look into the future and then turns back to 1944 to study the distribution of power under the Butler settlement. It then examines the pressures which broke up the Butler settlement and created the conditions for the market revolution of 1988 to 1994. It argues that in (...)
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  50. Michael D. Barber (1994). James Bohman, New Philosophy of Social Science, Problems of Indeterminacy Reviewed By. Philosophy in Review 14 (2):77-79.
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