The critique of psychologism -- Phenomenology and other 'eidetic sciences' -- Phenomenology and transcendental philosophy -- The transcendental reduction -- The structure of intentionality -- Intuition, evidence, and truth -- Categorial intuition and ideation (eidetic seeing) -- Time-consciousness -- The ego and selfhood -- Intersubjectivity -- The crisis of the sciences and the idea of the 'lifeworld' -- Conclusion: mastering Husserl.
It is hard to gauge the significance of Jacques Rancière’s conception of politics for contemporary political theory without addressing his attempt to break with the Habermasian linguistic-pragmatic paradigm and to set up an alternative model of political speech (“dissensus”) which “has the rationality of disagreement as its very own rationality.” But Rancière’s departure from Habermas’s theory of communicative action is subtle and difficult to assess. In this essay we aim to explicate and examine their disagreement. In doing so we also (...) seek to measure the distance between the two thinkers. We argue that Rancière’s critique of Habermas is cogent and represents an innovative and provocative contribution to the theory of democracy. (shrink)
This article describes some of the main arguments for the existence of other minds, and intersubjectivity more generally, that depend upon a transcendental justification. This means that our focus will be largely on ‘continental’ philosophy, not only because of the abiding interest in this tradition in thematising intersubjectivity, but also because transcendental reasoning is close to ubiquitous in continental philosophy. Neither point holds for analytic philosophy. As such, this essay will introduce some of the important contributions of Edmund Husserl, Martin (...) Heidegger, Jean-Paul Sartre, Maurice Merleau-Ponty and Karl-Otto Apel, all of whom use transcendental reasoning as a key part of their analyses of intersubjectivity, and we also consider the work of Peter Strawson who does likewise in the analytic tradition. (shrink)
Against the enthusiasm for dialogue and deliberation in recent democratic theory, the Italian philosopher Roberto Esposito and French philosopher Jacques Rancière construct their political philosophies around the nondialogical figure of the third person. The strikingly different deployments of the figure of the third person offered by Esposito and Rancière present a crystallization of their respective approaches to political philosophy. In this essay, the divergent analyses of the third person offered by these two thinkers are considered in terms of the critical (...) strategies they employ. Contrasting Esposito’s strategy of “ethical dissensus” with Rancière’s strategy of “aesthetic dissensus,” it is argued that Esposito’s attempts to recruit the figure of the third person to dismantle the dispositif of the person are politically problematic, while Rancière’s alternative account of the third person is more promising for political theory and practice. (shrink)
In Phenomenological Reduction in Heidegger's Sein und Zeit: a New Proposal, Matheson Russell investigates the indebtedness of the Heidegger of Being and Time to Husserl's transcendental phenomenology by way of distinguishing in it differing types of transcendental reduction. He supplies an overview of recent attempts to identify such reductions in order then to propose a new interpretation locating two levels of reduction in Heidegger's fundamental ontology. These concern, first, an enquiry going back to the horizon of 'existence', and, second, one (...) going back to the horizon of 'temporality'. While the first level is argued to be explicit in the published text, the second, Russell claims, lies within the horizon of the unfinished parts of Being and Time. (shrink)
This essay considers the philosophical and theological significance of the phenomenological analysis of Christian faith offered by the early Heidegger. It shows, first, that Heidegger poses a radical and controversial challenge to philosophers by calling them to do without God in an unfettered pursuit of the question of being (through his ‘destruction of onto-theology’); and, second, that this exclusion nonetheless leaves room for a form of philosophical reflection upon the nature of faith and discourse concerning God, namely for a philosophy (...) of religion in a phenomenological mode (as exemplified most clearly in Heidegger’s 1920/21 lectures on the phenomenology of religious life). However, it is argued that the theological roots of Heidegger’s own phenomenological analyses subvert his frequently asserted claim concerning the incompatibility of Christian faith and philosophical inquiry. (shrink)
Over four decades, Habermas has put to paper many critical remarks on Husserl’s work as occasion has demanded. These scattered critical engagements nonetheless do add up to a coherent (if contestable) position regarding the project of transcendental phenomenology. This essay provides a comprehensive reconstruction of the arguments Habermas makes and offers a critical assessment of them. With an eye in particular to the theme of intersubjectivity (a theme of fundamental interest to both thinkers), it is argued that Habermas’s arguments do (...) indeed show up deficiencies in Husserlian phenomenology and yet that they do not succeed in proving that we must abandon the methods and tasks of phenomenological research. On the contrary, it is argued that phenomenological methods may well be needed in order to investigate certain philosophical questions that Habermas’s theory of communication has thus far only partially addressed. (shrink)
Focusing on theme of power, the book guides you through the sociological and philosophical perspectives that are essential to Jürgen Habermas's political theory. It situates the Habermas' political thinking in relation to key Continental theorists such as Carl Schmitt and Michel Foucault and current debates in political philosophy.
Hubert Dreyfus has claimed that Heidegger's phenomenological method involves a “hermeneutics of suspicion”. This is an intriguing suggestion, and if it were correct it would indicate that the standard interpretations overlook a significant aspect of the methodology of Being and Time. But is there really a hermeneutics of suspicion in Being and Time? Leslie MacAvoy has offered the most sustained challenge to Dreyfus on this point, arguing that his “hermeneutics of suspicion thesis” misconstrues both the overarching project and the methodological (...) structure of Heidegger's magnum opus. In this essay, after examining Dreyfus's “hermeneutics of suspicion thesis” and MacAvoy's objections to it, I argue that the criticisms offered by MacAvoy, despite correcting some misunderstandings in Dreyfus's reading, are not fatal to the general thesis that a hermeneutics of suspicion is operative in Being and Time. Indeed, I contend that Dreyfus's basic intuition is correct and that it does identify a significant and often overlooked aspect of Heidegger's phenomenological method. In the body of the essay, Dreyfus's intuition is developed into a more detailed and rigorous analysis of the “suspicious” dimension of Being and Time. (shrink)