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1.
Karl Clifton-Soderstrom 《Continental Philosophy Review》2009,42(2):171-200
The return to religion in contemporary continental philosophy is characterized by a profound sense of intellectual humility.
A significant influence within this discussion is Heidegger’s anthropology of finitude in Being and Time and his later critiques of onto-theology. These critiques, however, were informed by Heidegger’s earlier phenomenology of
the lived experience of religious humility performed alongside his reading of Martin Luther’s theology. This article shows
that for Luther and Heidegger, religious humility is foremost an affection structured according to the enactment of one’s
dissimilitude from God and resulting existential tribulation. During a seminal period in his development, Heidegger’s phenomenology
of humility changed from an Eckhartian conception of detachment culminating in the unio mystica to a Lutheran conception of humiliation and Anfechtung. Heidegger’s break from a mystical phenomenology of humility parallels Luther’s own break from that tradition, and anticipates
contemporary developments in the continental philosophy of religion.
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Karl Clifton-SoderstromEmail: |
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3.
Shannon Vallor 《Phenomenology and the Cognitive Sciences》2009,8(1):1-15
Dennett’s recent defense in this journal of the heterophenomenological method and its supposed advantages over Husserlian
phenomenology is premised on his problematic account of the epistemological and ontological status of phenomenological states.
By employing Husserl’s philosophy of science to clarify the relationship between phenomenology and evidence and the implications
of this relationship for the empirical identification of ‘real’ conscious states, I argue that the naturalistic account of
consciousness Dennett hopes for could be authoritative as a science only by virtue of the very phenomenological evidences
Dennett’s method consigns to the realm of fiction. Thus heterophenomenology, qua scientific method, is incoherent.
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Shannon VallorEmail: |
4.
David Morris 《Human Studies》2008,31(4):399-421
This article studies the phenomenology of chronic illness in light of phenomenology’s insights into ecstatic temporality and
freedom. It shows how a chronic illness can, in lived experience, manifest itself as a disturbance of our usual relation to
ecstatic temporality and thence as a disturbance of freedom. This suggests that ecstatic temporality is related to another
sort of time—“provisional time”—that is in turn rooted in the body. The article draws on Merleau-Ponty’s Phenomenology of Perception and Heidegger’s Being and Time, shedding light on the latter’s concept of ecstatic temporality. It also discusses implications for self-management of chronic
illness, especially in children.
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David MorrisEmail: |
5.
Karin van Nieuwkerk 《Contemporary Islam》2008,2(3):191-210
This article explores the emergent public sphere in Egypt in the early 1990s by analysing the debates about the ‘repentant’
artists. Many artists, mostly women but also a few men, stepped down from art for religious reasons. Some of them even started
to preach against art because they considered their former profession haram. The ‘repentance’ of so many famous performers led to fierce contestations in the media. Art became an issue par excellence
for debating notions of the ‘common good’ and the ‘good Muslim.’ Media were intensively used by secularists, conservative
Muslims, Islamists, the regime and repentant artists to publicise their version of Islam. The different voices in the debate
are analysed to investigate whether they constitute a counterpublic.
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Karin van NieuwkerkEmail: |
6.
Hans Ruin 《Continental Philosophy Review》2008,41(3):277-299
The essay recapitulates the decisive steps in Heidegger’s development of the problem of human freedom. The interpretation
is set in the context of a general matrix for how freedom is treated in the tradition, as both a theoretical ontological problem,
and as practical appeal. According to some readers, Heidegger’s thinking is a philosophy of freedom throughout; according
to others his “turning” implies abandoning the idea of human freedom as a metaphysical remnant. The essay seeks an intermediate
path, by following his explicit attempts to develop an ontology based on the concept of freedom in the earlier writings, showing
how this is the central theme in his confrontation and also his final break with German idealism, with Kant and with Schelling
in particular, and with the prospects for a system of freedom. However, this break does not terminate his preoccupation with
the problem of freedom, which is then transformed into the idea of thinking as a practice of freedom, as a way of reaching
into “the free”.
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Hans RuinEmail: |
7.
Albert Atkin 《Philosophia》2008,36(3):313-326
This paper traces a lost genealogical connection between Charles S. Peirce’s later theory of signs and contemporary work in
the philosophy of language by John Perry. As is shown, despite some differences, both accounts offer what might be termed
a multi-level account of meaning. Moreover, it is claimed that by adopting a ‘Peircian turn’ in his theory, Perry might overcome
alleged shortcomings in his account of cognitive significance.
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Albert AtkinEmail: |
8.
Robin Durie 《Continental Philosophy Review》2008,41(1):73-88
The essay on Husserl’s phenomenology of touch in Derrida’s recent On Touching—Jean-Luc Nancy represents his only substantial re-engagement with Husserlian phenomenology to be published following the series of texts
dating from the period marked by his Mémoire of 1955 through to the essay ‘Form and Meaning’ included in Margins (1972). The essay, devoted to some key sections of Husserl’s Ideas II, appears to break new ground in Derrida’s readings
of Husserl, but in fact demonstrates a profound continuity with his earlier readings. In fact, I argue that this continuity
is in a part an effect of Derrida’s ongoing commitment to the ‘methodology’ of deconstruction. I show how this commitment
leads Derrida to conflate three separate distinctions within Husserl’s discussion, a conflation that obliges Derrida to misread
the letter of Husserl’s text, and which, in turn, blinds him to a certain radical potentiality within Husserl’s phenomenology
of sensibility.
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Robin DurieEmail: |
9.
Carlos Alberto Sanchez 《Continental Philosophy Review》2008,41(4):441-461
“Exiled” Spanish philosopher José Gaos was the first to translate, in its entirety, Martin Heidegger’s Sein und Zeit. Emilio Uranga, a student of Gaos in Mexico City (exiled since 1938), appropriates Heidegger’s ontological hermeneutics in
an effort to expose the historico-existential structures making up “lo mexicano,” or Mexicanness. Uranga’s Análisis del ser del mexicano (1952) freely and creatively employs the methods of existential analysis, suggesting that the being-there of the Mexican
being is ontologically “insufficient” and “accidental”—modes of being reflected in existential expressions of sentimentality,
indifference, and angst particular to this form of life. As a work indebted to Heidegger’s Sein und Zeit, Analysis of the Being of the Mexican fails to be faithful to this method. This, however, is the source of its value. The purpose of this paper is two-fold: one,
to introduce the Anglo–American philosophical readership to Uranga’s existential phenomenology; and, two, to disentangle the
lines of thought that make up Uranga’s Análisis and in the process defend Uranga from the possible charge that he ignorantly misappropriates Heidegger’s method.
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Carlos Alberto SanchezEmail: |
10.
Jack Reynolds 《Sophia》2008,47(3):311-325
This essay raises some critical questions about the interpretation that Derrida offers of Merleau-Ponty in his recent book,
On Touching: Jean-Luc Nancy, where Derrida implies that the latter’s work remains mired in theological prejudices. As well as defending Merleau-Ponty’s
analyses of the senses and inter-subjectivity against such claims, this essay is also concerned to examine Derrida’s transcendental
philosophy of time (or philosophy of the contretemps that breaks open time but nonetheless pertains to it) that undergirds
and motivates his engagement with various philosophies of touch. In this latter respect, I will argue that Derrida’s philosophy
is itself ‘touched’ by time, in the peculiar sense of ‘touched’ that connotes affected and wounded. His work instantiates
an ethics of non-presentist time (which is also the transcendental condition for any event of touch) and I ask whether there
is reason to look for a different understanding of both time and the transcendental to Derrida’s.
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Jack ReynoldsEmail: |
11.
Roger Foster 《Continental Philosophy Review》2007,40(2):187-204
I argue that the reflections on language in Adorno and Heidegger have their common root in a modernist problematic that dissected
experience into ordinary experience, and transfiguring experiences that are beyond the capacity for expression of our language.
I argue that Adorno’s solution to this problem is the more resolutely “modernist” one, in that Adorno is more rigorous about
preserving the distinction between what can be said, and what strives for expression in language. After outlining the definitive
statement of this problematic in Nietzsche’s early epistemological writings, I outline Heidegger’s solution and subsequently
Adorno’s critique of Heidegger. Finally, I argue that situating Adorno within the modernist problem of language and expression
is crucial for making sense of his philosophy as a form of critical theory.
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Roger FosterEmail: |
12.
Bradley Rives 《Philosophical Studies》2009,144(2):211-238
This paper concerns the dialectal role of Frege Cases in the debate between Concept Cartesians and Concept Pragmatists. I
take as a starting point Christopher Peacocke’s argument that, unlike Cartesianism, his ‘Fregean’ Pragmatism can account for
facts about the rationality and epistemic status of certain judgments. I argue that since this argument presupposes that the
rationality of thoughts turn on their content, it is thus question-begging against Cartesians, who claim that issues about
rationality turn on the form, not the content, of thoughts. I then consider Jerry Fodor’s argument that ‘modes of presentation’
are not identical with Fregean senses, and argue that explanatory considerations should leads us to reject his ‘syntactic’
treatment of Frege cases. Rejecting the Cartesian treatment of Frege cases, however, is not tantamount to accepting Peacocke’s
claim that reasons and rationality are central to the individuation of concepts. For I argue that we can steer a middle course
between Fodor’s Cartesianism and Peacocke’s Pragmatism, and adopt a form of Pragmatism that is constrained by Fregean considerations,
but at the same time denies that concepts are constitutively tied to reasons and rationality.
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Bradley RivesEmail: |
13.
Timothy Chappell 《Ethical Theory and Moral Practice》2007,10(3):255-265
I discuss Bernard Williams’ ‘integrity objection’ – his version of the demandingness objection to unreasonably demanding ‘extremist’
moral theories such as consequentialism – and argue that it is best understood as presupposing the internal reasons thesis.
However, since the internal reasons thesis is questionable, so is Williams’ integrity objection. I propose an alternative
way of bringing out the unreasonableness of extremism, based on the notion of the agent’s autonomy, and show how an objection
to this proposal can be outflanked by a strategy that also outflanks the ‘paradox of deontology.’
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Timothy ChappellEmail: |
14.
Dermot Moran 《Continental Philosophy Review》2008,41(4):401-425
Throughout his career, Husserl identifies naturalism as the greatest threat to both the sciences and philosophy. In this paper, I explicate Husserl’s overall diagnosis and critique
of naturalism and then examine the specific transcendental aspect of his critique. Husserl agreed with the Neo-Kantians in rejecting naturalism. He has three major critiques of naturalism:
First, it (like psychologism and for the same reasons) is ‘countersensical’ in that it denies the very ideal laws that it needs for its own justification.
Second, naturalism essentially misconstrues consciousness by treating it as a part of the world. Third, naturalism is the
inevitable consequence of a certain rigidification of the ‘natural attitude’ into what Husserl calls the ‘naturalistic attitude’.
This naturalistic attitude ‘reifies’ and it ‘absolutizes’ the world such that it is treated as taken-for-granted and ‘obvious’.
Husserl’s transcendental phenomenological analysis, however, discloses that the natural attitude is, despite its omnipresence
in everyday life, not primary, but in fact is relative to the ‘absolute’ transcendental attitude. The mature Husserl’s critique
of naturalism is therefore based on his acceptance of the absolute priority of the transcendental attitude. The paradox remains that we must start from and, in a sense, return to the natural attitude, while, at the same time, restricting
this attitude through the on-going transcendental vigilance of the universal epoché.
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Dermot MoranEmail: |
15.
Gregg Lambert 《Sophia》2008,47(3):293-310
This article responds to the question of the ‘implicit and presupposed theological turn of phenomenology’ by providing a close
reading of Jacques Derrida’s Le Toucher—Jean-Luc Nancy (2000 French/2005 English translation), particularly concerning what Derrida alludes to as ‘the Christian thinking of the
flesh’ in the French phenomenological tradition post-Husserl. In reading Derrida’s own text, the article identifies and then
performs a ‘cryptonomy’ of references to the ‘Christian body,’ and of the ‘return of religion.’ The article also focuses on
the more recent writings of Jean-Luc Nancy, especially Corpus (2000 French), concerning the body and its relationship to the concept of corporality (Leiblichkeit) from Husserl’s Ideas II.
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Gregg LambertEmail: |
16.
Julie Kuhlken 《Continental Philosophy Review》2007,40(1):17-30
Heidegger’s essays “The Origin of the Work of Art” and “The Question Concerning Technology” provide a revealing insight into
the importance of exemplarity to artworks. Originally the notion that exemplarity is essential to art is Kantian: As Kant
puts it, since originality can produce “original nonsense, [beautiful art’s] products must be models, i.e. exemplary.” However, what Heidegger recognizes is that even if exemplarity allows us to take art seriously in spite of its excesses,
it exposes the artwork to new dangers: on the one hand, to the “world withdrawal of the work” as occurs in consignment to
the museum shelf, and on the other, to the conditions of Enframing as “challenging-forth,” under which art is taken as a means to an end—dangers which point to the division of artworks between
“fine” art and “popular” art. Since Heidegger’s approach favors the former, we will try to gain new critical insight by considering
his arguments in the light of a “popular” work that allows us to formulate an exemplarity of popular art as the necessary
complement to that of traditional art. By means of an understanding of the exemplarities (in the plural) of artworks, we will be able to reconsider the significance of Heidegger’s notions of reliability, Enframing, and poiesis for our current technological conditions.
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Julie KuhlkenEmail: |
17.
Supernatural Miracles and Religious Inclusiveness 总被引:1,自引:1,他引:0
Morgan Luck 《Sophia》2007,46(3):287-293
In this paper I shall assess Clarke’s assertion that all definitions of miracles that purport to satisfy the criterion of
religious inclusiveness should substitute the term ‘supernatural’ for ‘non-natural’. In addition, I shall attempt to strengthen
Clarke’s conception of the supernatural by offering an analysis of what it means for something to be ‘above’ nature. Lastly,
I shall offer a new argument as to why Clarke’s intention-based definition of miracles is necessarily less religiously inclusive
than Mumford’s causation-based definition.
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Morgan LuckEmail: |
18.
Mark Siebel 《Philosophical Studies》2008,137(3):417-426
In part 4 of Meaning, Expression, and Thought, Davis rejects what he calls Fregean ideational theories, according to which the meaning of an expression is an idea; and
then presents his own account, which states that, e.g., the meaning of ‘Primzahl’ in German is the property of meaning prime number. Before casting doubt on the latter ontology of meanings, I come to Frege’s defence by pointing out that he was not an advocate
of the position Davis named after him because Fregean senses are not lexical meanings and Fregean thoughts are not types of
mental events.
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Mark SiebelEmail: |
19.
Stéphane Legrand 《Sophia》2008,47(3):281-291
This article aims at showing that in spite of Michel Foucault’s violent rejection of phenomenology, this discipline never
ceased to bear a crucial significance for his archaeological and genealogical analyses, in that it can be construed as a symptom
indicating the most serious challenge that the contemporary philosophy has to meet: thinking together Experience and Knowledge.
The author intends to prove, by resorting to the Marxian concept of ‘objectively necessary appearance’, that Foucault’s main
opposition to phenomenology stems from his original conception of the theory as a sort of experiment made by the philosopher
on himself and on his own historical a priori.
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Stéphane LegrandEmail: |
20.
Sandra E. Marshall 《Res Publica》2008,14(4):253-257
Since I do not disagree with the line of argument taken by Kramer and the distinctions he draws between the different ways
rules can be ‘mind-independent’, my comments focus on some of the complexities involved in the application of his distinctions.
I suggest that law, properly understood as a system of rules/conventions is both existentially and observationally weakly mind independent, but nonetheless objective.
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Sandra E. MarshallEmail: |