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Michael D. Barber [51]Michael David Barber [1]
  1.  123 DLs
    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.  88 DLs
    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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  3.  32 DLs
    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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  4.  31 DLs
    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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  5.  26 DLs
    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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  6.  25 DLs
    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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  7.  22 DLs
    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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  8.  18 DLs
    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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  9.  15 DLs
    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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  10.  11 DLs
    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.  10 DLs
    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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  12.  10 DLs
    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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  13.  10 DLs
    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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  14.  8 DLs
    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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  15.  8 DLs
    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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  16.  7 DLs
    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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  17.  7 DLs
    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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  18.  7 DLs
    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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  19.  6 DLs
    Michael D. Barber (1994). Strategies of Deconstruction. By J. Claude Evans. Modern Schoolman 71 (3):250-252.
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  20.  6 DLs
    Michael D. Barber (1995). Outside the Subject. International Philosophical Quarterly 35 (1):100-101.
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  21.  6 DLs
    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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  22.  6 DLs
    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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  23.  5 DLs
    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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  24.  5 DLs
    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.  5 DLs
    Michael D. Barber (1994). Poverty and the Human Condition. American Catholic Philosophical Quarterly 68 (2):246-247.
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  26.  4 DLs
    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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  27.  4 DLs
    Michael D. Barber (1996). Double Truth. By John Sallis. Modern Schoolman 73 (2):186-187.
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  28.  4 DLs
    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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  29.  4 DLs
    Michael D. Barber (2012). Introduction. Schutzian Research 4:7-7.
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  30.  3 DLs
    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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  31.  3 DLs
    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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  32.  3 DLs
    Michael D. Barber (1993). Correlations in Rosenzweig and Levinas. By Robert Gibbs. Modern Schoolman 70 (3):234-236.
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  33.  3 DLs
    Michael D. Barber (1998). Foreign Bodies. International Studies in Philosophy 30 (4):129-130.
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  34.  3 DLs
    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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  35.  3 DLs
    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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  36.  3 DLs
    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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  37.  2 DLs
    Michael D. Barber (2009). Introduction. Schutzian Research 1:7-10.
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  38.  2 DLs
    Michael D. Barber (2002). Concepts of Justice. International Philosophical Quarterly 42 (4):558-560.
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  39.  2 DLs
    Michael D. Barber (2010). Process, Praxis and Transcendence. American Catholic Philosophical Quarterly 75 (3):454 - 459.
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  40.  1 DLs
    Michael D. Barber (1996). Critique, Action, and Liberation. By James L. Marsh. Modern Schoolman 73 (2):189-191.
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  41.  1 DLs
    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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  42.  1 DLs
    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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  43.  0 DLs
    Michael D. Barber (1998). Emmanuel Levinas and the Philosophy of Liberation. Laval Théologique et Philosophique 54 (3):473-481.
  44.  0 DLs
    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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  45.  0 DLs
    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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  46.  0 DLs
    Michael D. Barber (2011). The Intentional Spectrum and Intersubjectivity: Phenomenology and the Pittsburgh Neo-Hegelians. Ohio University Press.
    In The Intentional Spectrum and Intersubjectivity Michael D. Barber is the first to bring phenomenology to bear not just on the perspectives of McDowell or Brandom alone, but on their intersection.
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  47.  0 DLs
    Michael D. Barber (2001). Equality and Diversity: Phenomenological Investigations of Prejudice and Discrimination. Humanity Books.
  48.  0 DLs
    Michael D. Barber (2008). The Participating Citizen. Human Studies 31 (2):229-232.
     
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  49.  0 DLs
    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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  50.  0 DLs
    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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