"Phänomenologie" bezeichnet eine an der Jahrhundertwende in der Philosophie zum Durchbruch gekommene neuartige deskriptive Methode und eine aus ihr hervorgegangene apriorische Wissenschaft, welche dazu bestimmt ist, das prinzipielle Organon für eine streng wissenschaftliche Philosophie zu liefern

Edmund Husserl

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29 Październik 2015

Thematic issue of the Dialogue and Universalism on phenomenology released

The latest volume of “Dialogue and Universalism” (3/2015) concerns the question of contemporary phenomenology. The volume contains studies in English devoted to a wide scope of researchers in contemporary phenomenology. The Guest Editors of the volume were George Heffernan, Jean Leclercq, Witold Płotka, Andrzej Przyłębski, and Nicolas de Warren. The part of the volume dedicated to phenomenology is divided into five parts: “New Perspectives on Classical Phenomenology,” “Between Phenomenology and Hermeneutics,” “Heidegger in the Context of the Phenomenological Movement,” “The Question of Ethics in Phenomenology,” and “Realism and Consciousness.” It contains twelve studies dedicated to such topics as the problem of evidence in phenomenology, phenomenology of pain, phenomenological theory of reason, the relationship between phenomenology and hermeneutics, Heidegger’s philosophy, and its relation to other theories, Arendt’s and Levinas’ ethics, and reception of Husserl’s theory of consciousness, with a special regard to the question of realism.

In the “Introduction” to the volume one can read:

“This issue of Dialogue and Universalism presents a collection of essays on the topic: A TOPOGRAPHY OF HERESIES OR THE ROAD TO RENE-WAL? THE MANY FACES OF CONTEMPORARY PHENOMENOLOGY. By posing the question and suggesting an answer we propose to investigate the problem of the plurality or unity of the contemporary phenomenological movement. The main idea of this Dialogue and Universalism issue originates with a recognition of the paradox that today the many applications of phenomenology – from the classical theory of knowledge and metaphysical inquiry to increasingly popular studies in cognitive science, philosophy of mind, and hermeneutics, as well as, beyond philosophy, to mathematics, architecture, and medicine – represent diverse conceptions of how to do phenomenology, even as some of these conceptions transcend the limits of phenomenology as demarcated by its founder Edmund Husserl.

Already Paul Ricoeur claimed that, ‘for a good part,’ one has to understand the history of the phenomenological movement as ‘the history of Husserlian heresies.’ In light of his observation, more than one hundred years after the publication of Ideas I, this issue of Dialogue and Universalism reposes the perennial questions about the contemporary significance of phenomenology. What is the most important heritage of Husserl’s phenomenology for contemporary philosophy? Does phenomenology today present a consistent and unified philosophy? Or does it rather represent a vast mosaic, inviting but confusing? Is it a kind of philosophical Olympics of different, heteronymous “games” organized internationally but by national federations? Should we understand contemporary phenomenology as a series of heresies, or can we rather observe a genuine renewal of classical phenomenology in it? Within the horizon of more than a century of development in the phenomenological movement, we know that such thinkers as Max Scheler, Martin Heidegger, Emmanuel Levinas, Roman Ingarden, Jacques Derrida, Hermann Schmitz, and Michel Henry have questioned the adequacy not only of some of Husserl’s key positions and arguments, but also – and above all – his very idea of phenomenology in general, calling for a new phenomenology.”

More information on Contents and Abstracts is available on the website of the Publisher.

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