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  1. 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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  2.  8
    Michael D. Barber (2014). Editor’s Introduction. Schutzian Research 6:7-7.
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  3. Michael Barber (1997). The Learning Game: Arguments for an Education Revolution. British Journal of Educational Studies 45 (4):426-429.
     
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  4.  16
    Michael D. Barber (1996). Critique, Action, and Liberation. By James L. Marsh. Modern Schoolman 73 (2):189-191.
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  5.  94
    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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  6.  2
    Michael D. Barber (2001). Equality and Diversity: Phenomenological Investigations of Prejudice and Discrimination. Humanity Books.
  7.  67
    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.  39
    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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  9.  27
    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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  10.  33
    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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  11. 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.
    Enrique Dussel's writings span the theology of liberation, critiques of discourse ethics, evaluations of Marx, Levinas, Habermas, and others, but most importantly, the development of a philosophy written from the underside of Eurocentric modernist teleologies, an ethics of the impoverished, and the articulation of a unique Latin American theoretical perspective. This anthology of original articles by U.S. philosophers elucidating Dussel's thought, offers critical analyses from a variety of perspectives, including feminist ones. Also included is an essay by Dussel that responds (...)
     
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  12. Michael Barber (2006). Phenomenology and Rigid Dualisms: Joachim Renn’s Critique of Alfred Schutz. Human Studies 29 (3):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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  13.  8
    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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  14.  7
    Michael D. Barber (2012). Introduction. Schutzian Research 4:7-7.
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  15.  15
    Michael D. Barber (1996). Die Aussenperspektive des Anderen, Eine Formalpragmatische Interpretation Zu Enrique Dussels Befreiungsethik. By Peter Penner. Modern Schoolman 74 (1):69-71.
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  16.  39
    Michael Barber (2001). Sensation. International Studies in Philosophy 33 (1):149-150.
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  17.  6
    Michael D. Barber (1994). Strategies of Deconstruction. By J. Claude Evans. Modern Schoolman 71 (3):250-252.
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  18.  12
    Michael D. Barber (1991). Rationality, Relativism and the Human Sciences. Edited by J. Margolis Et Al. Modern Schoolman 68 (2):185-187.
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  19.  2
    Michael D. Barber (forthcoming). Resistance to Pragmatic Tendencies in the World of Working in the Religious Finite Province of Meaning. Human Studies:1-24.
    This essay describes some of the basic pragmatic tendencies at work in the world of working and then shows how the finite provinces of meaning of theoretical contemplation and literature act against those pragmatic tendencies. This analysis prepares the way to see how the religious province of meaning in a similar but also distinctive way acts back against these pragmatic tendencies. These three finite provinces of meaning make it possible to see the world from another center of orientation than that (...)
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  20.  15
    Michael Barber (2007). Radical Reflection: Brandom and McDowell on Perception. Modern Schoolman 84 (2-3):245-265.
  21.  24
    Michael Barber (1989). The Possibility of Transcendental Philosophy. By J. N. Mohanty. Modern Schoolman 67 (1):78-80.
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  22.  22
    Michael D. Barber (1987). Constitution and the Sedimentation of the Social in Alfred Schutz's Theory of Typification. Modern Schoolman 64 (2):111-120.
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  23. Michael D. Barber (2008). The Participating Citizen. Human Studies 31 (2):229-232.
     
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  24.  5
    Michael D. Barber (1998). Basic Philosophical Writings. By Emmanuel Levinas. Edited by Adriaan T. Peperzak, Simon Critchley, and Robert Bemasconi. Modern Schoolman 76 (1):84-85.
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  25. Michael D. Barber (1988). Social Typifications and the Elusive Other the Place of Sociology of Knowledge in Alfred Schutz's Phenomenology.
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  26.  16
    Michael Barber (1991). The Ethics Behind the Absence of Ethics in Alfred Schutz's Thought. Human Studies 14 (2-3):129 - 140.
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  27.  12
    Michael Barber (1988). Phenomenology in Practice and Theory. Edited by William S. Hamrick. Modern Schoolman 66 (1):86-88.
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  28.  11
    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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  29.  10
    Michael Barber (1990). Finitude Rediscovered. Philosophy and Theology 5 (1):73-80.
    According to Alfred Schutz’s theory of signification, based as it is on Husserl’s theory of appresentation, through marks and indications we overcome the small transcendences of space and time, through signs the medium transcendences of the Other’s difference from us, and through symbols the great transcendences of other finite provinces of meaning. This paper examines the implicat ions of the correlations between these transcendences and significations, and argues that Schutz’s order of significations reveals the profound irony that the more signifier-users (...)
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  30.  4
    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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  31.  19
    Michael Barber (1991). The Cogito and Hermeneutics: The Question of the Subject in Ricoeur. By Domenico Jervolino. Modern Schoolman 68 (3):270-271.
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  32.  10
    Michael D. Barber (1997). Max Scheler: A Concise Introduction Into the World of a Great Thinker. By Manfred S. Frings. Modern Schoolman 75 (1):82-83.
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  33.  10
    Michael D. Barber (1998). Liberation Theologies, Postmodernity, and the Americas. Edited by David Batstone, Eduardo Mendieta, Lois Ann Lorentzen, and Dwight N. Hopkins. Modern Schoolman 75 (4):338-340.
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  34.  11
    Michael Barber (2013). Alfred Schutz and the Problem of Empathy. In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer 313--326.
    Although Alfred Schutz appreciated many of the contributions of Edmund Husserl’s Ideen, he objected to the treatment of intersubjectivity. This paper shows how Schutz’s criticism of the sense-transfer of “animate organism” ignores the genetic nature of Husserl’s account, the widespread tendency of mental life to identify and assimilate, the level beneath the controlling ego on which the sense-transfer occurs, the massive similarities between animate organisms, the widespread dynamism of consciousness to transpose itself, and the massive and unique manner in which (...)
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  35.  4
    Michael D. Barber (2003). William Hamrick. Kindness and the Good Society: Connections of the Heart. Modern Schoolman 80 (2):154-157.
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  36.  9
    Michael Barber (2007). Special Editor's Introduction to Interpersonal Perspectives and Knowledge. Modern Schoolman 84 (2-3):99-107.
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  37. 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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  38.  11
    Michael D. Barber (1990). Anonymity: A Study in the Philosophy of Alfred Schutz. By Maurice Natanson. Modern Schoolman 68 (1):94-96.
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  39.  8
    Michael D. Barber (1996). The Underside of Modernity: Apel, Ricoeur, Rorty, Taylor, and the Philosophy of Liberation. By Enrique Dussel. Modern Schoolman 74 (1):67-69.
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  40.  20
    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 (...)
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  41.  18
    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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  42.  7
    Michael D. Barber (2002). Concepts of Justice. International Philosophical Quarterly 42 (4):558-560.
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  43. 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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  44.  32
    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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  45.  7
    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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  46.  3
    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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  47.  7
    Michael D. Barber (1993). Correlations in Rosenzweig and Levinas. By Robert Gibbs. Modern Schoolman 70 (3):234-236.
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  48.  3
    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. Modern Schoolman 75 (4):340-342.
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  49.  2
    Michael Barber (1993). Guardian of Dialogue: Max Scheler's Phenomenology, Sociology of Knowledge, and Philosophy of Love. Bucknell University Press.
    This book shows how, on the basis of a phenomenological account of knowledge, values, and intersubjectivity, Max Scheler defends the objective structure of being and value and the distinctiveness of the Other against mechanistic attempts to ...
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  50.  6
    Michael D. Barber (1996). What Is a Human Being? A Heideggerian View. By Frederick A. Olafson. Modern Schoolman 73 (4):351-352.
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