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Profile: Michael Kelly
Profile: Michael R. Kelly (University of San Diego)
Profile: Michael Kelly
  1.  61
    Grief: Putting the Past Before Us.Michael R. Kelly - 2016 - Quaestiones Disputatae 7 (1):156-177.
    Grief research in philosophy agrees that one who grieves grieves over the irreversible loss of someone whom the griever loved deeply, and that someone thus factored centrally into the griever’s sense of purpose and meaning in the world. The analytic literature in general tends to focus its treatments on the paradigm case of grief as the death of a loved one. I want to restrict my account to the paradigm case because the paradigm case most persuades the mind that grief (...)
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  2.  53
    A Reading of Two Sources of Morality and Religion, or Bergsonian Wisdom, Emotion, and Integrity.Michael R. Kelly - 2013 - In P. Adroin, S. Gontarski & L. Pattison (eds.), Understanding Bergson, Understanding Modernism. Bloomsbury Academic.
  3.  57
    Envy and Ressentiment, a Difference in Kind: A Critique and Renewal of Scheler's Phenomenological Account - See More At: Http://Www.Bloomsbury.Com/Us/Early-Phenomenology-9781474276047/#Sthash.jLOTi3Tn.Dpuf.Michael R. Kelly - 2016 - In Brian Harding & Michael Kelly (eds.), Early Phenomenology. Bloomsbury Academic.
  4.  43
    Phenomenological Distinctions: Two Types of Envy and Their Difference From Covetousness.Michael R. Kelly - 2016 - In J. Aaron Simmons & J. Edward Hackett (eds.), Phenomenology for the Twenty-first Century. Palgrave-Macmillan.
  5.  4
    Bergson’s Theory of War: A Study of Libido Dominandi.Michael R. Kelly & Brian T. Harding - 2018 - Philosophy and Social Criticism 44 (5):593-611.
    Bergson scholars such as Leonard Lawlor, Alexander Lefebvre, Philip Soulez, and Frederic Worms have recently argued that Bergson “places the phenomenon of war at the center of his analysis” in Two Sources of Morality and Religion. We want to contribute to this line of interpretation. We claim that Bergson’s account of the causes of, and solution to, the problem of war can be effectively understood in light of a central tenet of classical political philosophy, namely, the City of God, both (...)
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  6.  68
    The Object and Affects of Envy and Emulation.Michael R. Kelly - 2015 - Journal for Cultural and Religious Theory 14 (2):386-401.
  7.  86
    Husserl, Deleuzean Bergsonism and the Sense of the Past in General.Michael R. Kelly - 2008 - 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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  8.  13
    On the Mind’s Pronouncement of Time: Aristotle, Augustine, and Husserl on Time-Consciousness.Michael R. Kelly - 2004 - 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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  9.  15
    A Journey Through the Emotions Into a New Existentialism: A Review of Anthony J. Steinbock: Moral Emotions: Reclaiming the Evidence of the Heart. [REVIEW]Michael R. Kelly - 2016 - Continental Philosophy Review 49 (4):533-544.
    A 5,000 word review-essay of Anthony Steinbock's Moral Emotions (Northwestern University Press, 2014).
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  10.  68
    A Glimpse of Envy and its Intentional Structure.Michael R. Kelly - 2010 - New Yearbook for Phenomenology and Phenomenological Philosophy 10 (1):283-302.
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  11.  53
    On the Mind's Pronouncement of Time.Michael R. Kelly - 2004 - 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 (...)
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  12.  22
    Bullshit as the Absence of Truthfulness.Michael R. Kelly - 2014 - Methodo: International Studies in Phenomenology and Philosophy 2 (2).
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  13.  10
    A Phenomenological Defense of Bergson’s “Idealistic Concession”.Michael R. Kelly - 2010 - Epoché: A Journal for the History of Philosophy 14 (2):399-415.
    When summarizing the findings of his 1896 Matter and Memory, Bergson claims: “That every reality has... a relation with consciousness—this is what we concede to idealism.” Yet Bergson’s 1896 text presents the theory of “pure perception,” which, since it accounts for perception according to the brain’s mechanical transmissions, apparently leaves no room for subjective consciousness. Bergson’s theory of pure perception would appear to render his idealistic concession absurd. In this paper, I attempt to defend Bergson’s idealistic concession. I argue that (...)
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  14.  27
    Quand l'esprit « dit » le temps : la conscience du temps chez Aristote, Augustin et Husserl.Michael R. Kelly - 2009 - 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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  15.  30
    The Consciousness of Succession.Michael R. Kelly - 2009 - 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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  16.  27
    The Uses and Abuses of Husserl's Doctrine of Immanence: The Specter of Spinozism in Phenomenology's Theological Turn.Michael R. Kelly - 2014 - Heythrop Journal 55 (4):553-564.
  17.  10
    Memory, History, Forgetting.Michael R. Kelly - 2006 - Review of Metaphysics 59 (3):675-677.
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  18.  23
    Routledge Philosophy Guidebook to Husserl and the Cartesian Meditations.Michael R. Kelly - 2005 - International Philosophical Quarterly 45 (2):257-258.
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  19.  20
    Time, Technology and Globalization.Michael R. Kelly - 2004 - Philosophy in the Contemporary World 11 (2):45-56.
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  20.  17
    Memory, History, Forgetting, by P. Ricoeur. [REVIEW]Michael R. Kelly - 2006 - Review of Metaphysics 59 (3):675-677.
  21.  1
    Quand l’esprit « dit » le temps : la conscience du temps chez Aristote, Augustin et Husserl. On the Mind’s “Pronouncement” of Time: Aristotle, Augustine and Husserl on Time-consciousness.Michael R. Kelly - 2009 - Methodos 9.
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  22.  2
    The Consciousness of Succession: A Reply to a Response to My “On the Mind’s Pronouncement of Time”.Michael R. Kelly - 2009 - 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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  23. Early Phenomenology: Metaphysics, Ethics and the Philosophy of Religion.Brian Harding & Michael R. Kelly (eds.) - 2016 - Bloomsbury.
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  24. A Study of Bergson’s Theory of War: A Study of Libido Dominandi,".Michael R. Kelly & Brian Harding - forthcoming - Philosophy and Social Criticism.
  25. Bergson and Phenomenology.Michael R. Kelly (ed.) - 2010 - Palgrave-Macmillan.
  26.  23
    Early Phenomenology: Metaphysics, Ethics and the Philosophy of Religion.Michael R. Kelly & Brian Harding (eds.) - 2016 - London: Bloomsbury.
    [From the publisher]Taking the term “phenomenologist” in a fairly broad sense, Early Phenomenology focuses on those early exponents of the intellectual discipline, such as Buber, Ortega and Scheler rather than those thinkers that would later eclipse them; indeed the volume precisely means to bring into question what it means to be a phenomenologist, a category that becomes increasingly more fluid the more we distance ourselves from the gravitational pull of philosophical giants Husserl and Heidegger. In focusing on early phenomenology this (...)
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  27. L’Écart: Merleau-Ponty’s Separation From Husserl; Or, Absolute Time Constituting Consciousness.Michael R. Kelly - 2010 - In N. de Roo & K. Semonovitch (eds.), Merleau-Ponty at the Limits of Art, Perception and Religion. Continuum.
  28. Le strade maestre del senso: la critica di Husserl alle Neuroscienze.Michael R. Kelly - 2008 - Encyclopaideia 23:151-170.
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  29. “Michel Henry and The Idea of Phenomenology,”.Michael R. Kelly & Jeff Hanson - 2012 - In Jeff Hanson & Michael Kelly (eds.), Michel Henry: The Affects of Thought. Continuum.
  30.  8
    Michel Henry: The Affects of Thought.Michael R. Kelly & J. Hanson - 2012 - Continuum.
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  31.  13
    Phenomenology and the Problem of Time.Michael R. Kelly - 2016 - Palgrave-Macmillan.
  32. Self-Awareness in Transcendence.Michael R. Kelly - 2004 - Dissertation, Fordham University
    This dissertation examines the problem of self-awareness with respect to the phenomenological tradition. The problem of self-awareness concerns whether or not the self, the condition of the possibility for experience, can itself be experienced. Unlike Kant, phenomenology must answer this question in the affirmative, but it cannot hold that the self knows itself via an intentional act in the way that it knows other objects in the world. A solution to the problem requires the articulation of an alternative account of (...)
     
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  33. What's Phenomenological About Bergsonism (?): Critical Notice of Leonard Lawlor's' The Challenge of Bergsonism.'.Michael R. Kelly - 2005 - International Journal of Philosophical Studies 13:103 - 118.