Phenomenology

Edited by Ammon Allred (University of Toledo, Villanova University)
About this topic
Summary Phenomenology refers to both a general branch of philosophy as well as a movement within the history of philosophy. As a branch of philosophy, phenomenology studies conscious experience from a perspective internal to it, elucidating the structures of lived experience, as well as the conditions under which it becomes meaningful. The historical movement called phenomenology is generally regarded as beginning with Edmund Husserl, who made phenomenological questions central to his entire philosophical approach, arguing that a phenomenological investigation of consciousness should ground philosophy construed broadly as well as the sciences.  Under the influence of a second generation of phenomenologists, most famously Martin Heidegger, the centrality of consciousness was often called into question.  Nonetheless, the name phenomenology continues to be used to describe the whole tradition that developed out of this Husserlian/Heideggerian framework.  As such, there have been "phenomenological" approaches to virtually every other branch of philosophy, including ontology, epistemology, ethics, aesthetics, political philosophy, etc.    In this regard, phenomenology remains one of the core movements that defines 20th century continental philosophy, where it is associated with adjacent (or sub) movements such as existentialism, phenomenological hermeneutics and deconstruction.
Key works Husserl was constantly formulating and reformulating the phenomenological project. Logical Investigations (Husserl 2001) was his first systematic approach to phenomenology.  Ideas (Husserl 1980) reformulated the project, introducing the core notion of the transcendental reduction.  The work of early phenomenologists such as Edith Stein (Stein 1964) and Max Scheler (Scheler 1992) on emotion, empathy and value theory helps to account for phenomenology's importance in the social sciences.  The Phenomenological Movement (Spiegelberg 1965) describes the work of Husserl and other early phenomenologists in great detail.  In the course of developing their own philosophical projects, subsequent generations would also reformulate how they understood phenomenology.  Edmund Husserl published Heidegger's Being and Time (Heidegger 1967) in order to help Heidegger secure Husserl's own chair at Freiburg.  It was only after its publication that he realized just how much Heidegger's approach to phenomenology departed from and revised his own.  Under the influence of both Husserl and Heidegger, Jean-Paul Sartre's Being and Nothingness (Jean-Paul 1956) and Maurice Merleau-Ponty's Phenomenology of Perception (Merleau-Ponty 1962), developed an existential phenomenology which dominated French intellectual thought in the mid twentieth century and which played a crucial role in introducing phenomenology to the English speaking world.  Jacques Derrida's work on Husserl early in his career, particularly his Introduction to the Origin of Geometry and Voice and Phenomena (Derrida 2011) demonstrated the continued importance of phenomenology to post-structuralism (despite the avowal of many other postructuralists). 
Introductions Husserl and Heidegger wrote an encyclopedia entry for phenomenology in Encyclopedia Brittanica (Heidegger 2009).  
Related categories
Subcategories:
Michel Henry (189)
Edmund Husserl (13,214 | 2,905)
Max Scheler (376)
History/traditions: Phenomenology

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  1. What is Phenomenology? [REVIEW]B. A. - 1962 - Review of Metaphysics 16 (2):399-400.
  2. Language and Philosophy. [REVIEW]B. D. A. - 1963 - Review of Metaphysics 17 (2):302-303.
  3. Phenomenology and Philosophical Understanding.G. A. - 1976 - Review of Metaphysics 30 (2):355-356.
  4. A Phenomenological Study of Thinking.M. Aanstoos Christopher - 1983 - Duquesne Studies in Phenomenological Psychology 4:244-256.
  5. The Child as Natural Phenomenologist: Primal and Primary Experience in Merleau-Ponty’s Psychology, Written byTalia Welsh.Christopher M. Aanstoos - 2015 - Journal of Phenomenological Psychology 46 (1):123-127.
  6. Interpretationswelten. Direkte und abgeleitete Wirklichkeiten.Günter Abel - 2015 - Fenomenologia 13:69-88.
  7. Introduction: On the Proper Use of Phenomenology Paul Ricoeur Centenary.Olivier Abel & Paul Marinescu - 2013 - Studia Phaenomenologica 13 (1):11-17.
  8. Seconding Second Nature.Christopher Adamo - 2004 - Graduate Faculty Philosophy Journal 25 (1):185-195.
  9. On the Hardness of the Ethical Must.Zed Adams - 2009 - Graduate Faculty Philosophy Journal 30 (2):409-420.
  10. Conversations with Edmund Husserl, 1931–1938.O. Adelgundis Jaegerschmid - 2001 - New Yearbook for Phenomenology and Phenomenological Philosophy 1:331-350.
  11. Situating Frege's Look Into Language.Pierre Adler - 2008 - New Yearbook for Phenomenology and Phenomenological Philosophy 8 (1):157-224.
  12. L’artiste, Ie savant, Ie technicien et Ie politicien: Phénoménologie husserlienne des figures de moralité.Hicham-stéphane Afeissa - 2007 - Études Phénoménologiques 23 (45/48):149-178.
  13. Illness as Lived Experience and as the Object of Medicine.Evandro Agazzi - 2001 - In Anna-Teresa Tymieniecka & Evandro Agazzi (eds.), Life Interpretation and the Sense of Illness Within the Human Condition. Kluwer Academic Publishers. pp. 3--15.
  14. One-for-the-Other or the Ethical Overcoming of Ontology.Juan Carlos Aguirre García - 2012 - Escritos 20 (44):69-82.
  15. The Things of the World: A Social Phenomenology.James Alfred Aho - 1998 - Praeger.
    A clear and compelling introduction to social phenomenology, this volume examines the experiential features of the basic things comprising our life-world.
  16. Logos and the Poverty of Animals.Kevin Aho - 2007 - New Yearbook for Phenomenology and Phenomenological Philosophy 7:109-126.
  17. From Neo-Kantianism to Phenomenology. Emil Lask’s Revision of Transcendental Philosophy: Objectivism, Reduction, Motivation.Bernardo Ainbinder - 2015 - Studia Phaenomenologica 15:433-456.
    Recently, Emil Lask’s work has been the object of renewed interest. As it has been noted, Lask’s work is much closer to phenomenology than that of his fellow Neo-Kantians. Many recent contributions to current discussions on this topic have compared his account of logic to Husserl’s. Less attention has been paid to Lask’s original metaphilosophical insights. In this paper, I explore Lask’s conception of transcendental philosophy to show how it led him to a phenomenological conversion. Lask found in Husserl’s Logical (...)
  18. From Neo-Kantianism to Phenomenology. Emil Lask’s Revision of Transcendental Philosophy.Bernardo Ainbinder - 2015 - Studia Phaenomenologica 15:433-456.
    Recently, Emil Lask’s work has been the object of renewed interest. As it has been noted, Lask’s work is much closer to phenomenology than that of his fellow Neo-Kantians. Many recent contributions to current discussions on this topic have compared his account of logic to Husserl’s. Less attention has been paid to Lask’s original metaphilosophical insights. In this paper, I explore Lask’s conception of transcendental philosophy to show how it led him to a phenomenological conversion. Lask found in Husserl’s Logical (...)
  19. The Invisible of the Flesh: Merleau-Ponty and Irigaray.A. Ainley - 1993 - Journal of the British Society for Phenomenology 28 (1):20-29.
  20. Towards a Phenomenology of the Winter-City: Urbanization and Mind Through the Little Ice Age and Its Sequels.Abraham Akkerman - 2014 - Studia Phaenomenologica 14:161-189.
    Almost simultaneous emergence of Existentialism and Marxism at end of the Little Ice Age had coincided with rapid urbanization and prevalence of mood disorder in northern Europe. This historic configuration is cast against Relph’s notion of place in his critique of urban planning. During the LIA street walking had mitigated mood disorder triggered by sunlight deprivation of indoor spaces while, at the same time, it had also buoyed a place. It was the unplanned place in the open air—a dilapidated street (...)
  21. Martin Heidegger's Path of Thinking. [REVIEW]Richard Alapack - 1988 - Journal of Phenomenological Psychology 19 (2):197-203.
  22. The Outlaw Relationship as an Intertwining of Two Identity Crises: A Phenomenological/Psychotherapeutic Reflection Upon Female Awakening At Late Adolescence and Male Rejuvenation At Mid-Life.Richard J. Alapack - 1986 - Journal of Phenomenological Psychology 17 (2):43-63.
  23. The Outlaw Relationship: An Existential Phenomenological Reflection Upon the Transition From Adolescence to Adulthood.Richard J. Alapack - 1975 - Duquesne Studies in Phenomenological Psychology 2:182-205.
  24. Kinästhetisches Bewusstsein und sinnliche Reflexion im Tanz.E. Alarcón Dávila Mónica - 2012 - Studia Phaenomenologica 12:253-262.
    Is the relationship of self-moving to itself a direct pre-reflective self-awareness, or is it mediated through an Other? This article attempts to address this question, taking the phenomenon of dance as a point of departure, since in dance, movement steps out of its everyday background function to become the principal theme. Rudolf zur Lippe extracts from a dance step of the dances of the Quattrocento, the posa, a concept of sensual reflection. Rather than a conceptual reflection, the posa can be (...)
  25. Philosophie Im Schatten von Auschwitz Edith Stein, Theodor Lessing, Walter Benjamin, Paul Ludwig Landsberg.Karl Albert - 1994
  26. Essere E Alteritá in Martin Buber.Albino Babolin - 1965
  27. Phenomenology on Kant, German Idealism, Hermeneutics and Logic.Roxana Albu - 2002 - Studia Phaenomenologica 2 (1-2):304-307.
  28. Heidegger toward the Turn.Roxana Albu - 2001 - Studia Phaenomenologica 1 (1-2):373-378.
  29. Heidegger on Nature of Metaphysics.H. Alderman - 1971 - Journal of the British Society for Phenomenology 2 (3):12-22.
  30. The Development of the Sciences in Relation to Human Life. Existence Irreducible to Scientific Vision in The Phenomenology of Man and of the Human Condition. II. The Meeting Point Between Occidental and Oriental Philosophies. [REVIEW]A. Ales Bello - 1986 - Analecta Husserliana 21:103-116.
  31. Receiving Hands-on Energy-Healing: An Existential Phenomenological Investigation.E. Kevin Alexander - 2002 - Dissertation, Duquesne University
    The intent of this existential-phenomenological research is to uncover the lived experience of receiving hands-on energy-healing and what this experience reveals about the nature of embodiment and the relationship with self and others. This study chronicles the researcher's participation in various hands-on-healing modalities, and then explores the presuppositions concerning the energy worldview in healing. First, energy is a metaphor for languaging that particular way of being-in-the-world in which a person experiences a sense of connectedness with self, world, and others, where (...)
  32. Debiran, M and Phenomenology.Iw Alexander - 1970 - Journal of the British Society for Phenomenology 1 (1):24-37.
  33. What is Phenomenology.Iw Alexander - 1970 - Journal of the British Society for Phenomenology 1 (1):3-3.
  34. Embodied Space in Temporal Self-Image.Meena Alexander - 1978 - Journal of the British Society for Phenomenology 9 (1):26-33.
  35. Ogkorhythm.Robert Alexander - 2012 - Continental Philosophy Review 45 (3):403-410.
    We have invented, discovered as we were shaping it, and set free from Marc Richir’s philosophy a fundamental element of comprehensibility regarding his phenomenology, which we have called ogkorhythm. The pertinence of this fundamental ogkorhythmic element is also to be found in its great problematic density, giving clarity to that which should be understood by space/time itself in contemporary French phenomenology and, in the context of this contribution, in the work of Max Loreau and Henri Maldiney. Our work mainly concerns (...)
  36. Le lieu d'Augustin : l'interprétation de Jean-Luc Marion.Luigi Alici - 2009 - Revue de Métaphysique et de Morale 63 (3):295.
  37. Giveness and Creativity.D. Allen - 1973 - Journal of Thought 8 (4):270-278.
  38. Fundamental Paradigms for the Study of Intersubjectivity.Jeffner Allen - 1978 - Research in Phenomenology 8 (1):263-272.
  39. Governance by Emotion.R. Allen - 1991 - Journal of the British Society for Phenomenology 22:15-29.
  40. Repulsive Image: The Idea of Literature After Blanchot.William Allen - 2011 - Journal of the British Society for Phenomenology 42:139-159.
  41. Sporting Embodiment: Sports Studies and the (Continuing) Promise of Phenomenology.Jacquelyn Allen-Collinson - unknown
    Whilst in recent years sports studies have addressed the calls ‘to bring the body back in’ to theorisations of sport and physical activity, the ‘promise of phenomenology’ remains largely under-realised with regard to sporting embodiment. Relatively few accounts are grounded in the ‘flesh’ of the lived sporting body, and phenomenology offers a powerful framework for such analysis. A wide-ranging, multi-stranded, and interpretatively contested perspective, phenomenology in general has been taken up and utilised in very different ways within different disciplinary fields. (...)
  42. Existential Phenomenology.Rudolf Allers - 1961 - New Scholasticism 35 (4):541-543.
  43. A Metaphysics for the Future.Robert E. Allinson - 2001
    This work is intended to serve not only as an expression of a new idea of a philosophy, but as an apologia for philosophy as a legitimate and independent discipline in its own right. It argues that in the 20th century, truth has not been abandoned, but merely modified. The text proposes a return to truth and suggests that it is only after apprehending the truths of consciousness that the philosopher's mirror may become a kaleidoscope through which reality may be (...)
  44. Genèse d’une hérésie : la phénoménologie herméneutique de Paul Ricœur.Altieri Lorenzo - 2013 - Studia Phaenomenologica 13:187-208.
    In this essay I revisit Ricœur’s famous greffe in light of Husserl’s method. In other words, I try to highlight the anti-idealist interpretation of phenomenology exposed by Ricœur in his early project and in some later works, in order to present the necessity of the graft of hermeneutics onto the worn out body of western reflexive philosophy. This surgery has a radical effect on the “Subject”: far from provoking a “rejection crisis”, the hermeneutical graft provides the Cogito with a new (...)
  45. Genèse d'une hérésie: la phénoménologie herméneutique de Paul Ricoeur.Lorenzo Altieri - 2013 - Studia Phaenomenologica 13 (1):187-208.
    In this essay I revisit Ricœur’s famous greffe in light of Husserl’s method. In other words, I try to highlight the anti-idealist interpretation of phenomenology exposed by Ricœur in his early project and in some later works, in order to present the necessity of the graft of hermeneutics onto the worn out body of western reflexive philosophy. This surgery has a radical effect on the “Subject”: far from provoking a “rejection crisis”, the hermeneutical graft provides the Cogito with a new (...)
  46. Thinking Through the Death of God: A Critical Companion.to Thomas Jj Altizer - 2008 - Journal of the British Society for Phenomenology 39 (1).
  47. Cognitive Approach to Model-Based Sciences.Ebrahim Oshni Alvandi & Majeed Akbari Dehagi - 2010 - International Journal on Humanistic Ideology 1:153-165.
  48. A noção de sujeito como aparece nas Meditações.Ethel Alvarenga - 1994 - Discurso 24:47-56.
    O objetivo deste texto é apresentar duas possíveis interpretações relativas ao que é revelado pelo argumento do cogito apresentado nas Meditações de Descartes, mostrando que, se aceitarmos a tese wittgensteiniana relativa ao sentido das expressões linguísticas, então será necessário concluir que ambas as interpretações envolvem pelo menos uma dificuldade cuja solução não é possível de ser dada no interior de uma filosofia da consciência.
  49. Prolegómenos Para Uma Ontologia Futura.Ângelo Alves - 1994 - Revista Portuguesa de Filosofia 50 (1/3):25 - 34.
  50. Da Virtude ao Terror: o itinerário de um pensador revolucionário.Marcelo Alves - 2010 - Princípios 15 (23):89-116.
    Há uma espécie de drama de consciência no interior do pensamento iluminista em relaçáo à Revoluçáo Francesa: de um lado, aceita, de bom grado, fazer da queda do Antigo Regime um de seus mais belos e significativos frutos; de outro, recusa, por vezes enojado, os meios violentos utilizados para tanto e náo aceita, ou custa a aceitar, filiaçáo ideológica com eles. Esta violência “excessiva” seria exclusivamente obra da massa, segundo o elitismo iluminista. O percurso realizado neste artigo procura explicitar, no (...)
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