Works by Tanja Staehler

Martin Heidegger in Continental Philosophy

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Social Networks as Inauthentic Sociality.Tanja Staehler - unknown

This article argues that social networks constitute an inauthentic form of sociality. The two component concepts of this claim, inauthenticity and sociality, are explored in order to avoid some widespread misinterpretations. Inauthenticity is examined on the basis of the relevant sections in Heidegger’s 'Being and Time', first with respect to its main characteristics, then in terms of what motivates it and its benefits, and finally with respect to its status as a non-normative concept. The second part of the paper explores (...)

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Rough Cut: Phenomenological Reflections on Pina Bausch's Choreography.Tanja Staehler - 2009 - Janus Head 11 (1-2):347-365.

20th Century Philosophy

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Images and Shadows: Levinas and the Ambiguity of the Aesthetic.Tanja Staehler - 2010 - Estetika 47 (2):123-143.

Levinas’s comments on art appear contradictory. On the one hand, he criticizes art as being disengaged from ethical concerns and constituting a possibility of moral evasion; on the other hand, he engages quite closely and in a supportive fashion with some art, such as Paul Celan’s poetry. Interpreters commonly argue that only one of Levinas’s conceptions of art, either the affirmative or the negative, represents his true attitude towards art. In this article the author seeks to make both statements compatible (...)

Aesthetics

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Vom Berührtwerden: Schwangerschaft als paradoxes Paradigma.Tanja Staehler - 2016 - In Isabella Marcinski & Hilge Landweer (eds.), Dem Erleben Auf der Spur: Feminismus Und Die Philosophie des Leibes. Transcript Verlag. pp. 27-44.

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The Philosophical Sense of Transcendence.Tanja Staehler - 2010 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 14 (2):219-222.

Maurice Merleau-Ponty in Continental Philosophy

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“Everywhere and Nowhere”.Tanja Staehler - 2010 - Chiasmi International 12:217-240.

“Partout et nulle part”. L’ambiguïté explorée à partir de la phénoménologie et de la danseOn ménage ici, à l’aide du concept d’ambiguïté, une rencontre entre le théâtre dansé de Pina Bausch et la phénoménologie de Merleau-Ponty. Le concept d’ambiguïté est au centre de la philosophie de Merleau-Ponty, qu’on a d’ailleurs pu considérer comme une « philosophie de l’ambiguïté ». Néanmoins, le concept phénoménologique d’ambiguïté n’a pas encore été discuté dans la littérature secondaire. Cette étude distingue plusieurs sens de l’ambiguïté dans (...) la Phénoménologie de la perception, avant de se tourner vers la différence entre bonne et mauvaise ambiguïté, telle que Merleau-Ponty a pu la proposer.Il apparaîtra que la chorégraphie de Pina Bausch et la philosophie de Merleau-Ponty sont deux voies d’approche complémentaires des différentes dimensions de l’ambiguïté :les dimensions corporelle, spatiale et culturelle. L’étude montre que l’approche merleau-pontienne de l’ambiguïté et l’approche par Pina Bausch du théâtre dansé parviennent toutes deux à instaurer un type de communication humaine ne s’évanouissant ni dans un relativisme vide ni dans un universalisme formel : « Ce qu’il faut comprendre, c’est que je suis présent ici et maintenant et, pour la même raison, présent ailleurs et toujours, et aussi que je m’absente d’ici et de maintenant, ainsi que de tout lieu et de tout temps. L’ambiguïté n’est pas une imperfection de la conscience ou de l’existence, c’est leur définition même » (PhP).“Ovunque e in nessun luogo”. Esplorare l’ambiguità con la fenomenologia e la danzaProponiamo qui, sul filo del concetto di ambiguità, un incontro tra il teatro danza di Pina Bausch e la fenomenologia di Merleau-Ponty. Il concetto fenomenologico di ambiguità, pur non essendo stato veramente discusso nella letteratura critica, risulta centrale nella filosofia di Merleau-Ponty, che è stata appunto definita filosofia dell’ambiguità.Questo saggio individua i diversi significati di ambiguità contenuti in Fenomenologia della percezione, prima di rivolgersi alla differenza tra buona e cattiva ambiguità, così come viene proposta da Merleau-Ponty.Si scoprirà come il lavoro coreografi co di Pina Bausch e la filosofia merleaupontiana siano due modi complementari di approcciare le diverse dimensioni dell’ambiguità: ambiguità corporea, ambiguità spaziale, ambiguità culturale. Il saggio sostiene infatti la tesi che l’approccio merleaupontiano all’ambiguità e l’approccio di Pina Bausch al teatro-danza trovino entrambi delle modalità per stabilire un tipo di comunicazione umana che riesca a non collassare né in un vuoto relativismo né in un universalismo formalistico: “Dobbiamo comprendere che la medesima ragione mi rende presente qui ed ora e presente altrove e sempre, assente da qui e da ora e assente da ogni luogo e da ogni tempo. Questa ambiguità non è un’imperfezione della coscienza o dell’esistenza, ma ne è una definizione” (Fenomenologia della percezione). (shrink)

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The Refuge of the Good in the Beautiful.Tanja Staehler - 2015 - Epoché: A Journal for the History of Philosophy 20 (1):1-20.

In the Platonic dialogues, the enigmatic concept of the good tends to retreat at those very moments when it is supposed to show itself. This paper examines the relation between the beautiful and the good as the good takes refuge in the beautiful. Hans-Georg Gadamer holds a particular interest in these retreats since they show that there is actually an emphasis on appearances and the human good in Plato. In contrast, Emmanuel Levinas is critical of the primacy of vision and (...)

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“Everywhere and Nowhere”: Exploring Ambiguity with Phenomenology and Dance.Tanja Staehler - 2010 - Chiasmi International 12:217-240.

“Partout et nulle part”. L’ambiguïté explorée à partir de la phénoménologie et de la danseOn ménage ici, à l’aide du concept d’ambiguïté, une rencontre entre le théâtre dansé de Pina Bausch et la phénoménologie de Merleau-Ponty. Le concept d’ambiguïté est au centre de la philosophie de Merleau-Ponty, qu’on a d’ailleurs pu considérer comme une « philosophie de l’ambiguïté ». Néanmoins, le concept phénoménologique d’ambiguïté n’a pas encore été discuté dans la littérature secondaire. Cette étude distingue plusieurs sens de l’ambiguïté dans (...) la Phénoménologie de la perception, avant de se tourner vers la différence entre bonne et mauvaise ambiguïté, telle que Merleau-Ponty a pu la proposer.Il apparaîtra que la chorégraphie de Pina Bausch et la philosophie de Merleau-Ponty sont deux voies d’approche complémentaires des différentes dimensions de l’ambiguïté :les dimensions corporelle, spatiale et culturelle. L’étude montre que l’approche merleau-pontienne de l’ambiguïté et l’approche par Pina Bausch du théâtre dansé parviennent toutes deux à instaurer un type de communication humaine ne s’évanouissant ni dans un relativisme vide ni dans un universalisme formel : « Ce qu’il faut comprendre, c’est que je suis présent ici et maintenant et, pour la même raison, présent ailleurs et toujours, et aussi que je m’absente d’ici et de maintenant, ainsi que de tout lieu et de tout temps. L’ambiguïté n’est pas une imperfection de la conscience ou de l’existence, c’est leur définition même ».“Ovunque e in nessun luogo”. Esplorare l’ambiguità con la fenomenologia e la danzaProponiamo qui, sul filo del concetto di ambiguità, un incontro tra il teatro danza di Pina Bausch e la fenomenologia di Merleau-Ponty. Il concetto fenomenologico di ambiguità, pur non essendo stato veramente discusso nella letteratura critica, risulta centrale nella filosofia di Merleau-Ponty, che è stata appunto definita filosofia dell’ambiguità.Questo saggio individua i diversi significati di ambiguità contenuti in Fenomenologia della percezione, prima di rivolgersi alla differenza tra buona e cattiva ambiguità, così come viene proposta da Merleau-Ponty.Si scoprirà come il lavoro coreografi co di Pina Bausch e la filosofia merleaupontiana siano due modi complementari di approcciare le diverse dimensioni dell’ambiguità: ambiguità corporea, ambiguità spaziale, ambiguità culturale. Il saggio sostiene infatti la tesi che l’approccio merleaupontiano all’ambiguità e l’approccio di Pina Bausch al teatro-danza trovino entrambi delle modalità per stabilire un tipo di comunicazione umana che riesca a non collassare né in un vuoto relativismo né in un universalismo formalistico: “Dobbiamo comprendere che la medesima ragione mi rende presente qui ed ora e presente altrove e sempre, assente da qui e da ora e assente da ogni luogo e da ogni tempo. Questa ambiguità non è un’imperfezione della coscienza o dell’esistenza, ma ne è una definizione”. (shrink)

Maurice Merleau-Ponty in Continental Philosophy

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Plato, Levinas, and the Erotic Image.Tanja Staehler - unknown

20th Century German Philosophy in European Philosophy

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Introduction.Tanja Staehler - 2007 - International Journal of Philosophical Studies 15 (3):325 – 326.

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The Philosophical Sense of Transcendence: Levinas and Plato on Loving Beyond Being. [REVIEW]Tanja Staehler - 2010 - Symposium 14 (2):219-222.

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The Historicity of Philosophy and the Role of Skepticism.Tanja Staehler - 2003 - Proceedings of the Hegel Society of America 16:107-120.

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The Nature of Law and Legal Systems in Philosophy of Law

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Antigone and the Nature of Law.Tanja Staehler - 2007 - In Michael D. A. Freeman & Ross Harrison (eds.), Law and Philosophy. Oxford University Press.

Philosophy of Law

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Existentialism: Critical Concepts in Philosophy.Tanja Staehler (ed.) - 2012 - Routledge.

v. 1. Key figures and definitions -- v. 2. Basic themes and concepts -- v. 3. Existentialist aesthetics and philosophy of religion -- v. 4. Horizons of existentialism.

Existentialism in Continental Philosophy

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Hegel, Husserl and the Phenomenology of Historical Worlds.Tanja Staehler - 2016 - Rowman & Littlefield International.

This book offers the first study that relates the works of Hegel and Husserl. It also offers a timely philosophical description of the Western world in crisis. The author explores how Husserl radicalises Hegel's philosophy by providing an account of historical movement as open.

Edmund Husserl in Continental Philosophy

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In the Name of Phenomenology, by Simon Glendinning.Tanja Staehler - 2011 - Journal of the British Society for Phenomenology 42 (2):226-228.

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Plato and Levinas: The Ambiguous Out-Side of Ethics.Tanja Staehler - 2009 - Routledge.

In the second half of the twentieth century, ethics has gained considerable prominence within philosophy. In contrast to other scholars, Levinas proposed that it be not one philosophical discipline among many, but the most fundamental and essential one. Before philosophy became divided into disciplines, Plato also treated the question of the Good as the most important philosophical question. Levinas's approach to ethics begins in the encounter with the other as the most basic experience of responsibility. He acknowledges the necessity to (...)

Plato in Ancient Greek and Roman Philosophy

Plato: Ethics, Misc in Ancient Greek and Roman Philosophy

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Plato and Levinas: The Ambiguous Out-Side of Ethics.Tanja Staehler - 2015 - Routledge.

In the second half of the twentieth century, ethics has gained considerable prominence within philosophy. In contrast to other scholars, Levinas proposed that it be not one philosophical discipline among many, but the most fundamental and essential one. Before philosophy became divided into disciplines, Plato also treated the question of the Good as the most important philosophical question. Levinas's approach to ethics begins in the encounter with the other as the most basic experience of responsibility. He acknowledges the necessity to (...)

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Passivity, Being-with and Being-There: Care During Birth.Tanja Staehler - 2016 - Medicine, Health Care and Philosophy 19 (3):371-379.

Biomedical Ethics in Applied Ethics

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The Possibility of a Phenomenology of Cultural Worlds in Hegel and Husserl.Tanja Staehler - 2017 - Hegel Bulletin 38 (1):85-103.

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The Philosophical Sense of Transcendence. [REVIEW]Tanja Staehler - 2010 - Symposium 14 (2):219-222.

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Martin Heidegger in Continental Philosophy

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Unambiguous Calling? Authenticity And Ethics In Heidegger's Being And Time.Tanja Staehler - 2008 - Journal of the British Society for Phenomenology 39 (3):227-293-313.

In "Unambiguous Calling? Authenticity and Ethics in Heidegger's Being and Time", Tanja Staeler revisits the concept of authenticity in order to investigate several assumptions often taken for granted in secondary literature. She argues that the distinction between authenticity and inauthenticity should be read as a methodological and, more precisely, phenomenological distinction. Showing that authenticity cannot really be understood as a state one can be in, she argues that talk of a 'transition' to authenticity is, at best, unhelpful. Her argument, consequently, (...)