A SCHOLARLY BOOK REPOSITORY32 start with H start with H
As we grapple with the impacts of an aging population, the millions who struggle with chronic pain and illness, and the unknown number of COVID survivors dealing with long-term impairment, our individual and collective trust in our bodies is shaken. How to adapt? And how to live well, even when medical cure is unavailable? In The Healing Body: Creative Responses to Illness, Aging, and Affliction, philosopher and medical doctor Drew Leder shows how the phenomenology of lived embodiment makes available a variety of existential healing responses to bodily breakdown. Leder also turns to socially marginalized groups—people who have been incarcerated and those deemed “elderly”—to explore how individuals creatively cope with societal as well as physical challenges.
This book forwards current phenomenological research on the body, pain and suffering, disability, and aging. It deeply engages with the legacies of continental philosophy while also drawing insights from the traditions of Hinduism, Buddhism, and Taoism. The Healing Body is a uniquely creative and refreshingly innovative contribution to contemporary philosophy, demonstrating the importance of the philosophical method to the wider culture.
This new edition of The Heart (out of print for nearly 30 years) is the flagship volume in a series of Dietrich von Hildebrand’s works to be published by St. Augustine’s Press in collaboration with the Dietrich von Hildebrand Legacy Project. Founded in 2004, the Legacy Project exists in the first place to translate the many German writings of von Hildebrand into English.
While many revere von Hildebrand as a religious author, few realize that he was a philosopher of great stature and importance. Those who knew von Hildebrand as philosopher held him in the highest esteem. Louis Bouyer, for example, once said that “von Hildebrand was the most important Catholic philosopher in Europe between the two world wars.” Joseph Cardinal Ratzinger expressed even greater esteem when he said: “I am personally convinced that, when, at some time in the future, the intellectual history of the Catholic Church in the twentieth century is written, the name of Dietrich von Hildebrand will be most prominent among the figures of our time.”
The Heart is an accessible yet important philosophical contribution to the understanding of the human person. In this work von Hildebrand is concerned with rehabilitating the affective life of the human person. He thinks that for too long philosophers have held it in suspicion and thought of it as embedded in the body and hence as being much inferior to intellect and will. In reality, he argues, the heart, the center of affectivity, has many different levels, including an eminently personal level; at this level affectivity is just as important a form of personal life as intellect and will. Von Hildebrand develops the idea that properly personal affectivity, far than tending away from an objective relation to being, is in fact one major way in which we transcend ourselves and give being its due. Von Hildebrand also developed the important idea that the heart “in many respects is more the real self of the person than his intellect or will.”
At the same time, the author shows full realism about the possible deformities of affective life; he offers rich analyses of what he calls affective atrophy and affective hypertrophy. The second half of The Heart offers a remarkable analysis of the affectivity of the God-Man.
The Phenomenology of Spirit emerges as an extraordinarily coherent work with a rich array of important and original ideas. These include a diagnosis of the ills of modernity in terms of its commitment to a series of dualisms, and a project for overcoming them; a sweeping naturalism; a deep rethinking of and response to problems of skepticism; subtle arguments for social theories of meaning and truth; and ideas based on the insight that human thought changes in fundamental ways over the course of history. Forster's unique and compelling reading unlocks the mysteries of Hegel's seminal work.
Kainz provides an accessible entry into the complexities of Hegelian thought by asking a series of questions about such matters as the literary form of the Phenomenology, its "plot," its relation to the "system," its subject matter, the problem of objectivity, dialectical necessity, the concept of "experience," and the Hegelian concept of consciousness. Building of the work of previous commentators, and presenting the work of these commentators in a clear and unbiased manner, Kainz offers an analysis that will be helpful both to experienced Hegelian scholars and to those readers preparing to approach the large and bewildering territory of the Phenomenology for the first time.
The publication in 1807 of Georg Wilhelm Frederich Hegel’s Phanomenologie des Geistes (translated alternately as “Phenomenology of Mind” or “Phenomenology of Spirit”) marked the beginning of the modern era in philosophy. Hegel’s remarkable insights formed the basis for what eventually became the Existentialist movement. Yet the Phenomenology remains one of the most difficult and forbidding works in the canon of philosophical literature.
A bold new conception of Heidegger’s project of Destruktion as a method of interpreting history
For Martin Heidegger, our inherited traditions provide the concepts through which we make our world intelligible. Concepts we can also oppose, disrupt, and even exceed. First, however, if Western philosophy is our inheritance, we must submit it to Destruktion—starting with Aristotle. Heidegger and the Destruction of Aristotle: On How to Read the Tradition presents a new conception of Heidegger’s “destruction” as a way of reading.
Situated between Nietzschean genealogy and Derridean deconstruction, this method uncovers in Aristotle the most vital originating articulations of the Western tradition and gives us the means to confront it. Sean D. Kirkland argues this is not a rejection of the past but a sophisticated and indeed timely hermeneutic tool—a complex, illuminating, and powerful method for interpreting historical texts at our present moment. Acknowledging the historical Heidegger as a politically compromised and still divisive figure, Kirkland demonstrates that Heideggerian destruction is a method of interpreting history that enables us to reorient and indeed transform its own most troubling legacies.
Martin Heidegger’s Being and Time can be broadly termed a transcendental inquiry into the structures that make human experience possible. Such an inquiry reveals the conditions that render human experience intelligible. Using Being and Time as a model, I attempt to show that Alfred North Whitehead’s Process and Reality not only aligns with Being and Time in opposing many elements of traditional Western philosophy but also exhibits a similar transcendental inquiry.
With this reading, Process and Reality contains concepts much like Being-in-the-world, ecstatic temporality, and others found in Being and Time. More important, this interpretation considers Whitehead’s treatment of human experience paradigmatic for understanding his cosmological scheme in general. Finally, the results of this study are employed to sketch a phenomenology of holy experience.
— Prefatory Note to Heidegger and Whitehead
There are moments when things suddenly seem strange—objects in the world lose their meaning, we feel like strangers to ourselves, or human existence itself strikes us as bizarre and unintelligible. Through a detailed philosophical investigation of Heidegger’s concept of uncanniness (Unheimlichkeit), Katherine Withy explores what such experiences reveal about us. She argues that while others (such as Freud, in his seminal psychoanalytic essay, “The Uncanny”) take uncanniness to be an affective quality of strangeness or eeriness, Heidegger uses the concept to go beyond feeling uncanny to reach the ground of this feeling in our being uncanny.
Heidegger on Being Uncanny answers those who wonder whether human existence is fundamentally strange to itself by showing that we can be what we are only if we do not fully understand what it is to be us. This fundamental finitude in our self-understanding is our uncanniness. In this first dedicated interpretation of Heidegger’s uncanniness, Withy tracks this concept from his early analyses of angst through his later interpretations of the choral ode from Sophocles’s Antigone. Her interpretation uncovers a novel and robust continuity in Heidegger’s thought and in his vision of the human being as uncanny, and it points the way toward what it is to live well as an uncanny human being.
Understanding the political and ecological implications of Heidegger’s work without ignoring his noxious public engagements
The most controversial philosopher of the twentieth century, Martin Heidegger has influenced generations of intellectuals even as his involvement with Nazism and blatant anti-Semitism, made even clearer after the publication of his Black Notebooks, have recently prompted some to discard his contributions entirely. For Michael Marder, Heidegger’s thought remains critical for interpretations of contemporary politics and our relation to the natural environment.
Bringing together and reframing more than a decade of Marder’s work on Heidegger, this volume questions the wholesale rejection of Heidegger, arguing that dismissive readings of his project overlook the fact that it is impossible to grasp without appreciating his lifelong commitment to phenomenology and that Heidegger’s anti-Semitism is an aberration in his still-relevant ecological and political thought, rather than a defining characteristic. Through close readings of Heidegger’s books and seminars, along with writings by other key phenomenologists and political philosophers, Marder contends that neither Heidegger’s politics nor his reflections on ecology should be considered in isolation from his phenomenology. By demonstrating the codetermination of his phenomenological, ecological, and political thinking, Marder accounts for Heidegger’s failures without either justifying them or suggesting that they invalidate his philosophical endeavor as a whole.
Heidegger's remarks in this seminar illuminate his interpretations not only of pre-Socratic philosophy, but also of figures such as Hegel and Holderllin. At the same time, Heidegger clarifies many late developments in his own understanding of truth, Being, and understanding. Heidegger and Fink, both deeply rooted in the Freiburg phenomenological tradition, offer two competing approaches to the phenomenological reading of the ancient text-a kind of reading that, as Fink says, is "not so much concerned with the philological problematic . . . as with advancing into the matter itself, that is, toward the matter that must have stood before Heraclitus's spiritual view."
Foregrounding the turbulent political and intellectual scene in Czechoslovakia following the Prague Spring in 1968, James Dodd explores the unity of philosophy, history, and politics in Jan Patočka’s life and legacy. Dodd presents Patočka as an essential philosopher of modern concepts—such as freedom, subjectivity, and history—and also as an interpreter of prominent thinkers such as Husserl and Heidegger.
Dodd outlines the phenomenology that Patočka, as a late pupil of Husserl and Heidegger, crafted in response to the classical model before turning to his philosophy of history, which was oriented around the problem of Europe and the care for the soul. Finally, Dodd examines Patočka’s role as a dissident intellectual and one of the principal voices of the Charter 77 human rights movement until his death in March 1977. By situating Patočka’s thought in relation to classical phenomenology and to the political and historical conditions of Central Europe, Dodd illuminates the enduring impact of this key thinker of the twentieth century.
No thinkers have wrestled with the issue of truth and interpretation in more illuminating ways for the Continental tradition of philosophy than Heidegger and Gadamer. Hermeneutics and Truth is a dual focus on Heidegger and Gadamer, but it concentrates primarily on Gadamer's efforts to think through the issue of truth for hermeneutics and only secondarily on Heidegger's thought on this issue.
Palmer principally treats the conception of hermeneutics enunciated by Heidegger and developed into a “philosophical hermeneutics” by Hans-Georg Gadamer. He provides a brief overview of the field of hermeneutics by surveying some half-dozen alternate definitions of the term and by examining in detail the contributions of Friedrich Schleiermacher and Wilhelm Dilthey. In the “Manifesto” which concludes the book, Palmer suggests the potential significance of hermeneutics for literary interpretation.
When the context of interpretation is pressed to its limits, hermeneutics becomes the philosophical analysis of what is involved in every act of understanding. In this context, hermeneutics becomes relevant not simply to the humanistic disciplines, in which linguistic and historical understanding are crucial, but to scientific forms of interpretation as well, for it asserts the principles involved in any and every act of interpretation.
From Kant to Kierkegaard, from Hegel to Heidegger, continental philosophers have indelibly shaped the trajectory of Western thought since the eighteenth century. Although much has been written about these monumental thinkers, students and scholars lack a definitive guide to the entire scope of the continental tradition. The most comprehensive reference work to date, this eight-volume History of Continental Philosophy will both encapsulate the subject and reorient our understanding of it. Beginning with an overview of Kant’s philosophy and its initial reception, the History traces the evolution of continental philosophy through major figures as well as movements such as existentialism, phenomenology, hermeneutics, and poststructuralism. The final volume outlines the current state of the field, bringing the work of both historical and modern thinkers to bear on such contemporary topics as feminism, globalization, and the environment. Throughout, the volumes examine important philosophical figures and developments in their historical, political, and cultural contexts.
The first reference of its kind, A History of Continental Philosophy has been written and edited by internationally recognized experts with a commitment to explaining complex thinkers, texts, and movements in rigorous yet jargon-free essays suitable for both undergraduates and seasoned specialists. These volumes also elucidate ongoing debates about the nature of continental and analytic philosophy, surveying the distinctive, sometimes overlapping characteristics and approaches of each tradition. Featuring helpful overviews of major topics and plotting road maps to their underlying contexts, A History of Continental Philosophy is destined to be the resource of first and last resort for students and scholars alike.
Radhakrishnan develops his rationale of the “between” through three linked essays where he locates the terms “world,” “history,” “human,” and “subject” between phenomenology and poststructuralism, and in the process sets forth a nuanced reading of the politics of a gendered postcolonial humanism. Critically juxtaposing the works of thinkers such as Friedrich Nietzsche, Adrienne Rich, Frantz Fanon, Edward Said, Michel Foucault, Maurice Merleau-Ponty, Martin Heidegger, David Harvey, and Ranajit Guha, Radhakrishnan examines the relationship between systems of thought and their worldly situations. History, the Human, and the World Between is a powerful argument for a theoretical perspective that combines the existential urgency of phenomenology with the discursive rigor of poststructuralist practices.
Feminist philosophers have made important strides in altering the overwhelmingly male-centric discipline of philosophy. Yet, in Nancy Bauer’s view, most are still content to work within theoretical frameworks that are fundamentally false to human beings’ everyday experiences. This is particularly intolerable for a species of philosophy whose central aspiration is to make the world a less sexist place. How to Do Things with Pornography models a new way to write philosophically about pornography, women’s self-objectification, hook-up culture, and other contemporary phenomena. Unafraid to ask what philosophy contributes to our lives, Bauer argues that the profession’s lack of interest in this question threatens to make its enterprise irrelevant.
Bauer criticizes two paradigmatic models of Western philosophizing: the Great Man model, according to which philosophy is the product of rare genius; and the scientistic model, according to which a community of researchers works together to discover once-and-for-all truths. The philosopher’s job is neither to perpetuate the inevitably sexist trope of the philosopher-genius nor to “get things right.” Rather, it is to compete with the Zeitgeist and attract people to the endeavor of reflecting on their settled ways of perceiving and understanding the world.
How to Do Things with Pornography boldly enlists J. L. Austin’s How to Do Things with Words, showing that it should be read not as a theory of speech acts but as a revolutionary conception of what philosophers can do in the world with their words.
Husserl and the Idea of Europe argues that Edmund Husserl’s late reflections on Europe should not be read either as departures from his early transcendental phenomenology or as simple exercises of cultural criticism but rather as systematic phenomenological reflections on generativity and historicity. Timo Miettinen shows that Husserl’s deliberations on Europe contain his most compelling and radical interpretation of the intersubjective, communal, and historical dimensions of phenomenology.
Husserl and his generation worked in the aftermath of World War I, as Europe struggled to redefine itself, and he penned his late writings as the clouds of World War II gathered. Decades later, the fall of the Soviet Union again altered the continent’s identity and its political and economic divisions. Miettinen writes as a European involved in the question of Europe, and many of the recent authors and critics he addresses in this work—such as Michel Foucault, Jacques Derrida, and Giorgio Agamben—likewise deeply engaged with this new problem of European identity. The book illuminates the multifaceted problem of the idea of European rationality, and it defends novel conceptions of universalism and teleology as necessary components of radical philosophical reflection.
In a penetrating and lucid discussion of the enigmatic relationship between the work of Edmund Husserl and Martin Heidegger, Steven Galt Crowell proposes that the distinguishing feature of twentieth-century philosophy is not so much its emphasis on language as its concern with meaning. Arguing that transcendental phenomenology is indispensable to the philosophical explanation of the space of meaning, Crowell shows how a proper understanding of both Husserl and Heidegger reveals the distinctive contributions of each to that ongoing phenomenological project.
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