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  1. Michael D. Barber (2012). Introduction. Schutzian Research 4:7-7.
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  2. 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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  3. Michael D. Barber (2010). Process, Praxis and Transcendence. American Catholic Philosophical Quarterly 75 (3):454 - 459.
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  4. Michael D. Barber (2009). Introduction. Schutzian Research 1:7-10.
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  5. 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. 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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  7. 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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  8. 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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  9. 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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  10. 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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  11. 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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  12. 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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  13. 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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  14. 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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  15. 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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  16. 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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  17. Michael D. Barber (2002). Concepts of Justice. International Philosophical Quarterly 42 (4):558-560.
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  18. 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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  19. Michael D. Barber (2001). Equality and Diversity: Phenomenological Investigations of Prejudice and Discrimination. Humanity Books.
  20. 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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  21. 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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  22. 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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  23. 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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  24. 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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  25. Michael D. Barber (1998). Emmanuel Levinas and the Philosophy of Liberation. Laval Théologique et Philosophique 54 (3):473-481.
  26. Michael D. Barber (1998). Foreign Bodies. International Studies in Philosophy 30 (4):129-130.
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  27. 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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  28. 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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  29. 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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  30. Michael D. Barber (1998). Platonic Transformations, With and After Hegel, Heidegger, and Levinas. By Adriaan Theodoor Peperzak. Modern Schoolman 76 (1):89-90.
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  31. 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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  32. Michael D. Barber (1996). Critique, Action, and Liberation. By James L. Marsh. Modern Schoolman 73 (2):189-191.
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  33. 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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  34. Michael D. Barber (1996). Double Truth. By John Sallis. Modern Schoolman 73 (2):186-187.
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  35. 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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  36. 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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  37. Michael D. Barber (1995). Outside the Subject. International Philosophical Quarterly 35 (1):100-101.
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  38. 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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  39. Michael D. Barber (1994). Poverty and the Human Condition. American Catholic Philosophical Quarterly 68 (2):246-247.
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  40. Michael D. Barber (1994). Strategies of Deconstruction. By J. Claude Evans. Modern Schoolman 71 (3):250-252.
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  41. Michael D. Barber (1993). Correlations in Rosenzweig and Levinas. By Robert Gibbs. Modern Schoolman 70 (3):234-236.
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  42. 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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  43. 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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  44. Michael D. Barber (1990). The Event of Death: A Phenomenological Enquiry. By Ingrid Leman-Stefanovic. Modern Schoolman 67 (3):235-236.
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  45. 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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  46. Michael D. Barber (1986). Alfred Schutz's Methodology and the Paradox of the Sociology of Knowledge. Philosophy Today 30 (1):58-65.
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  47. Michael D. Barber (1977). "William of Ockham: The Metamorphosis of Scholastic Discourse," by Gordon Leff. Modern Schoolman 54 (3):283-286.
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