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Profile: Michael Kelly
Profile: Michael Kelly (Washington State University)
Profile: Michael Kelly
Profile: Michael R. Kelly (University of San Diego)
  1. Michael R. Kelly (2014). The Uses and Abuses of Husserl's Doctrine of Immanence: The Specter of Spinozism in Phenomenology's Theological Turn. Heythrop Journal 55 (4):553-564.
  2. Michael R. Kelly (ed.) (2010). Bergson and Phenomenology. Palgrave Macmillan.
  3. Michael R. Kelly (2010). Memory, History, Forgetting. Review of Metaphysics 59 (3):675-677.
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  4. Michael R. Kelly (2009). Quand l'esprit « dit » le temps : la conscience du temps chez Aristote, Augustin et Husserl. Methodos 9.
    Cet essai met en cause la comparaison historique courante qui relie le traitement husserlien de la conscience du temps à la tradition philosophique occidentale par le biais du livre IX des Confessions d’Augustin. Je soutiens notamment que cette comparaison n’est valable qu’à l’égard des leçons sur le temps de 1905 (qui expliquent l’appréhension du temps par le recours à l’étirement de la conscience opéré par la mémoire) et non pour la théorie husserlienne ultérieure, que l’on peut dater autour de 1908 (...)
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  5. Michael R. Kelly (2009). The Consciousness of Succession. American Catholic Philosophical Quarterly 83 (1):127-139.
    For all its subtle differences, Husserl scholarship on time-consciousness has reached a consensus that Husserl’s theory underwent a significant interpretiveimprovement starting around 1908 / 1909. On this advance, which concerned the intentional structure and directedness of absolute consciousness, I have cautioned against reading Augustine’s theory of time as a philosophical predecessor to Husserl’s. In a recent “confrontation” with my efforts, Roger Wasserman tried to defend a reading of Augustine’s influence on Husserl’s theory of time by criticizing my reading of Augustine (...)
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  6. Michael R. Kelly (2008). Husserl, Deleuzean Bergsonism and the Sense of the Past in General. Husserl Studies 24 (1):15-30.
    Those familiar with contemporary continental philosophy know well the defenses Husserlians have offered of Husserl’s theory of inner time-consciousness against post-modernism’s deconstructive criticisms. As post-modernism gives way to Deleuzean post-structuralism, Deleuze’s Le bergsonisme has grown into the movement of Bergsonism. This movement, designed to present an alternative to phenomenology, challenges Husserlian phenomenology by criticizing the most “important… of all phenomenological problems.” Arguing that Husserl’s theory of time-consciousness detailed a linear succession of iterable instants in which the now internal to consciousness (...)
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  7. Michael R. Kelly (2008). Le strade maestre del senso: la critica di Husserl alle Neuroscienze. Encyclopaideia 23:151-170.
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  8. Michael R. Kelly (2006). Memory, History, Forgetting, by P. Ricoeur. [REVIEW] Review of Metaphysics 59 (3):675-677.
  9. Michael R. Kelly (2005). Routledge Philosophy Guidebook to Husserl and the Cartesian Meditations. International Philosophical Quarterly 45 (2):257-258.
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  10. Michael R. Kelly (2005). What's Phenomenological About Bergsonism (?): Critical Notice of Leonard Lawlor's' The Challenge of Bergsonism.'. International Journal of Philosophical Studies 13:103 - 118.
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  11. Michael R. Kelly (2004). On the Mind's Pronouncement of Time. Proceedings of the American Catholic Philosophical Association 78:247-262.
    This essay contests the standard historical comparison that links Husserl’s account of time-consciousness to the tradition by way of Book XI of Augustine’sConfessions. This comparison rests on the mistaken assumption that both thinkers attribute the soul’s distention and corresponding apprehension of time to memory. While true for Augustine and Husserl’s 1905 lectures on time, Husserl concluded after 1907 that these lectures advanced the flawed and counter-intuitive position that memory extends perception. I will trace the shortcomings of Augustine’s and Husserl’s conflation (...)
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  12. Michael R. Kelly (2004). Time, Technology and Globalization. Philosophy in the Contemporary World 11 (2):45-56.
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