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Michael D. Barber [62]Michael Barber [38]Mark William Barber [2]M. E. Barber [2]
Mark Barber [2]Melvin W. Barber [1]M. Barber [1]Marcus Barber [1]

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  1. Holism and Horizon: Husserl and McDowell on Non-Conceptual Content.Michael D. Barber - 2008 - 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.  10
    Religion and Humor as Emancipating Provinces of Meaning.Michael Barber - 2017 - Springer Verlag.
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  3.  18
    Resistance to Pragmatic Tendencies in the World of Working in the Religious Finite Province of Meaning.Michael Barber - 2017 - Human Studies 40 (4):565-588.
    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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  4. The Learning Game: Arguments for an Education Revolution.Michael Barber - 1997 - British Journal of Educational Studies 45 (4):426-429.
     
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  5.  23
    Equality and Diversity: Phenomenological Investigations of Prejudice and Discrimination.Michael D. Barber - 2001 - Humanity Books.
  6.  4
    Could the Focus on Transcendental Violence Be Violent?Michael Barber - 2019 - Studia Phaenomenologica 19:235-250.
    Eddo Evink criticizes Emmanuel Levinas’s supposed view that all acts of intentionality and rationality commit transcendental violence against their objects, including the Other. If this is so, Levinas undermines the possibility of his own philosophy. Evink further argues: that there are non-violent forms of intentionality and so intentionality is only potentially violent; that some non-violent counter-pole is needed to define violence; that there are contradictions in Levinas’s notion of violence; that Levinas, like empiricists, aspires to a metaphysical absolute untainted by (...)
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  7.  3
    The Golden Age of Phenomenology: At the New School for Social Research, 1954–1973.Michael Barber & Lester Embree - 2019 - In Michela Ferri (ed.), The Reception of Husserlian Phenomenology in North America. Springer Verlag. pp. 99-106.
    This chapter focuses on the spreading of Husserlian Phenomenology to the United States by the community of scholars who taught and studied at the New School for Social Research from 1954 through 1973. The protagonists of this phase, Thomas Dorion Cairns, American-born, Alfred Schutz, and Aron Gurwitsch, critically and creatively followed the mature Edmund Husserl even if in different ways and years. Their link is represented by the fact that they were part of the department of Philosophy of the New (...)
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  8. The Participating Citizen.Michael D. Barber - 2008 - Human Studies 31 (2):229-232.
     
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  9.  10
    The Intentional Spectrum and Intersubjectivity: Phenomenology and the Pittsburgh Neo-Hegelians.Michael D. Barber - 2011 - 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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  10. Autonomy, Reciprocity, and Responsibility: Darwall and Levinas on the Second Person.Michael D. Barber - 2008 - 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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  11.  16
    Phenomenology and Rigid Dualisms: Joachim Renn’s Critique of Alfred Schutz.Michael D. Barber - 2006 - 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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  12.  45
    A Moment of Unconditional Validity? Schutz and the Habermas/Rorty Debate.Michael D. Barber - 2004 - 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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  13.  72
    Philosophy and Reflection: A Critique of Frank Welz’s Sociological and “Processual” Criticism of Husserl and Schutz. [REVIEW]Michael Barber - 2006 - 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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  14. Thinking From the Underside of History: Enrique Dussel's Philosophy of Liberation.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 (eds.) - 2000 - 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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  15.  24
    Alfred Schutz and the Problem of Empathy.Michael Barber - 2013 - In Lester Embree & Thomas Nenon (eds.), Husserl’s Ideen. Springer. pp. 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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  16.  16
    Alfred Schutz.Michael Barber - 2008 - Stanford Encyclopedia of Philosophy.
  17.  48
    Somatic Apprehension and Imaginative Abstraction: Cairns’s Criticisms of Schutz’s Criticisms of Husserl’s Fifth Meditation.Michael Barber - 2010 - Human Studies 33 (1):1-21.
    Dorion Cairns correctly interprets the preconstituted stratum of Edmund Husserl’s Fifth Cartesian Meditation to be the primordial ego and not the social world, as was thought by Alfred Schutz, who considered Husserl to be insufficiently attentive to the social world’s hold upon us. Following Cairns’s interpretation, which involves recovering and reconstructing strata that may never exist independently, one better understands how the transfer of sense animate organism involves automatic association, or somatic apprehension. This sense-transfer extends to any animate organism, not (...)
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  18.  27
    The Ethics Behind the Absence of Ethics in Alfred Schutz's Thought.Michael Barber - 1991 - Human Studies 14 (2-3):129 - 140.
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  19.  48
    Phenomenology and Rigid Dualisms: Joachim Renn's Critique of Alfred Schutz.Michael D. Barber - 2006 - Human Studies 29 (1):21-32.
    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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  20.  21
    Introduction.Michael D. Barber - 2009 - Schutzian Research 1:7-10.
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  21.  19
    Guardian of Dialogue: Max Scheler's Phenomenology, Sociology of Knowledge, and Philosophy of Love.Michael Barber - 1993 - 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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  22.  7
    Philosophy and Reflection: A Critique of Frank Welz’s Sociological and “Processual” Criticism of Husserl and Schutz.Michael Barber - 2006 - 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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  23.  14
    Emmanuel Levinas and the Philosophy of Liberation.Michael D. Barber - 1998 - Laval Théologique et Philosophique 54 (3):473-481.
  24.  29
    Anonymity: A Study in the Philosophy of Alfred Schutz. By Maurice Natanson.Michael D. Barber - 1990 - Modern Schoolman 68 (1):94-96.
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  25.  18
    Abandoned Communities: The Malignant Social Consequences of Modern Technology on Communities.Melvin W. Barber - 2006 - Journal of Evolution and Technology 15 (1):37-50.
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  26.  5
    African-American Humor and Trust.Michael Barber - 2021 - Human Studies 44 (2):151-169.
    One can understand humor in terms of one or some combination of the three types of humor and also by envisioning humor as a finite-province of meaning in the tradition of Alfred Schutz’s essay “On Multiple Realities”. Exemplifying varieties of humor articulated by philosophical theory, especially the superiority theory, which undermines those thought “superior,” African-American humor, from the days of slavery until the 1960s, struggled against widespread cultural suppression, as a brief survey of its history shows. Contemporary philosophical discussions of (...)
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  27.  12
    Alfred Schutz's Methodology and the Paradox of the Sociology of Knowledge.Michael D. Barber - 1986 - Philosophy Today 30 (1):58-65.
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  28.  44
    Basic Philosophical Writings. By Emmanuel Levinas. Edited by Adriaan T. Peperzak, Simon Critchley, and Robert Bemasconi.Michael D. Barber - 1998 - Modern Schoolman 76 (1):84-85.
  29.  29
    Critique, Action, and Liberation. By James L. Marsh.Michael D. Barber - 1996 - Modern Schoolman 73 (2):189-191.
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  30.  36
    Constitution and the Sedimentation of the Social in Alfred Schutz's Theory of Typification.Michael D. Barber - 1987 - Modern Schoolman 64 (2):111-120.
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  31.  9
    Correlations in Rosenzweig and Levinas. By Robert Gibbs.Michael D. Barber - 1993 - Modern Schoolman 70 (3):234-236.
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  32.  12
    Concepts of Justice.Michael D. Barber - 2002 - International Philosophical Quarterly 42 (4):558-560.
  33.  20
    Die Aussenperspektive des Anderen, Eine Formalpragmatische Interpretation Zu Enrique Dussels Befreiungsethik. By Peter Penner.Michael D. Barber - 1996 - Modern Schoolman 74 (1):69-71.
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  34.  13
    Double Truth. By John Sallis.Michael D. Barber - 1996 - Modern Schoolman 73 (2):186-187.
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  35.  43
    Docility, Virtue of Virtues: Lévinas and Virtue-Ethics.Michael Barber - 1998 - International Philosophical Quarterly 38 (2):119-126.
    This article argues for docility as the virtues of all virtues-paradoxically it boasts on behalf of docility for its pre-eminence over all other virtues. To achieve this purpose, the article (1) situates the resurgence of virtue ethics in reference to ethical theory, (2) discusses the place of docility within virtue ethics, (3) examines the role of docility in the transition to ethical theory and within theory in general, and (4) concludes by addressing the paradoxical character of docility's pre-eminence and fending (...)
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  36. Embree and Cairns on Phenomenology and Psychology.Michael Barber - 2021 - Investigaciones Fenomenológicas 7:129.
    This article compares and contrasts Dorion Cairn’s treatment of the relationship between phenomenology and psychology with Embree’s handling of that same topic. Embree, who to a great degree aligns with Schutz, and Cairns converge on the treatment of behaviorism. However, fundamental differences appear in their contrasting approaches to psychology, with Cairns seeking to uphold the distinctiveness of philosophy/phenomenology over against psychology and Embree/Schutz inclining toward a more collaborative engagement with psychology. Their differences reflect their preference for transcendental philosophy or phenomenological (...)
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  37.  8
    Embree and Cairns on Phenomenology and Psychology.Michael Barber - 2017 - Schutzian Research 9:91-109.
    This article compares and contrasts Dorion Cairn’s treatment of the relationship between phenomenology and psychology with Embree’s handling of that same topic. Embree, who to a great degree aligns with Schutz, and Cairns converge on the treatment of behaviorism. However, fundamental differences appear in their contrasting approaches to psychology, with Cairns seeking to uphold the distinctiveness of philosophy/phenomenology over against psychology and Embree/Schutz inclining toward a more collaborative engagement with psychology. Their differences reflect their preference for transcendental philosophy or phenomenological (...)
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  38.  8
    Epistemic and Ethical Intersubjectivity in Brandom and Levinas.Michael Barber - 2008 - 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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  39.  40
    Epistemic and Ethical Intersubjectivity in Brandom and Levinas.Michael Barber - 2008 - 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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  40.  9
    Enrique Dussel. The Underside of Modernity: Apel, Ricoeur, Rorty, Taylor, and the Philosophy of Liberation.Michael D. Barber - 1996 - Modern Schoolman 74 (1):67-68.
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  41.  39
    Ethical Experience and the Motives for Practical Rationality.Michael D. Barber - 2007 - 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 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 one’s form of (...)
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  42. Ethical Hermeneutics: Rationality in Enrique Dussel's Philosophy of Liberation.Michael D. Barber - 1998 - 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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  43.  21
    Editor’s Introduction.Michael D. Barber - 2014 - Schutzian Research 6:7-7.
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  44.  12
    Editor’s Introduction.Michael D. Barber - 2015 - Schutzian Research 7:7-8.
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  45.  7
    Editor’s Introduction.Michael D. Barber - 2014 - Schutzian Research 6:7-7.
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  46. Frederick A. Olafson. What is a Human Being? A Heideggerian View.M. D. Barber - 1996 - Modern Schoolman 73:353-354.
     
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  47.  7
    Foreign Bodies.Michael D. Barber - 1998 - International Studies in Philosophy 30 (4):129-130.
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  48.  11
    Finitude Rediscovered.Michael Barber - 1990 - 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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  49.  4
    George Psathas: Phenomenology and Ethnomethdology.Michael Barber - 2020 - Human Studies 43 (3):343-351.
    In some of his writings, George Psathas suggests that Alfred Schutz’s account of social-scientific methodology as constructing ideal types falls short of ethnomethodology’s approach, which, by giving an account of how actors produce their social order, exemplifies a kind of social-scientific following of Husserl’s stipulation that phenomenology return to “the things themselves”. By distinguishing Schutz’s phenomenology of the natural attitude which does return to the things themselves from his account of social scientific methodology, one can conceive various social-scientific methodologies legitimately (...)
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  50. 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]Michael D. Barber - 2002 - Journal of Value Inquiry 36:585-588.
     
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