This is the first translation into English of early phenomenologist Hedwig Conrad-Martius’ Metaphysical Conversations, originally published in 1921. Conrad-Martius was one of Husserl’s first students, an important part of the Göttingen Phenomenology Circle and mentor to Edith Stein, Jean Héring, and other early phenomenologists. The present volume provides the full German and English texts of the conversations, a phenomenological discussion of the nature of the human, examining the nature of body, soul, and spirit, and drawing distinctions between plants, animals, humans, and various other beings. The volume also includes two important essays on phenomenology, in which Conrad-Martius distinguishes between the phenomenological approaches of Husserl, Heidegger, and the more ontological approach of the Göttingen school of phenomenology. She is critical of Husserl’s "transcendental" and Heidegger’s "existential" approach. The conversations illustrate her use of the phenomenological method for fundamental investigations into the nature (or Wesen) of things.

The New Yearbook for Phenomenology and Phenomenological Philosophy provides an annual international forum for phenomenological research in the spirit of Husserl's groundbreaking work and the extension of this work by such figures as Scheler, Heidegger, Sartre, Levinas, Merleau-Ponty and Gadamer.

Religion, War and the Crisis of Modernity: A Special Issue Dedicated to the Philosophy of Jan Patočka The New Yearbook for Phenomenology and Phenomenological Philosophy provides an annual international forum for phenomenological research in the spirit of Husserl's groundbreaking work and the extension of this work by such figures as Scheler, Heidegger, Sartre, Levinas, Merleau-Ponty and Gadamer. Contributors: Ivan Chvatík, Nicolas de Warren, James Dodd, Eddo Evink, Ludger Hagedorn, Jean-Luc Marion, Claire Perryman-Holt, Marcia Sá Cavalcante Schuback, Michael Staudigl, Christian Sternad , and Ľubica Učník.

Phenomenology, as one of many ways of philosophizing, can be seen from many perspectives. And, as a body of thought, it can be placed in perspective. The essays in this book clearly show that there is no one way of "doing phenomenology," any more than there is any one way to philosophize. Phenomenology reveals itself as many-faceted, and there is work in this field for many talents. The fact that there are such varied aspects to the study of phenomenology is what puts it in perspective as a rich source of philosophical thought. In the sharing of their various perspectives the authors of these essays discuss the present and future of phenomenology as a philosophical discipline, the important subjects of language, of interpersonal relations, of self awakening, of visual and auditory perception and imagination, of ethical education. The names of Husserl, Heidegger, and Merleau Ponty 100m large in these essays, but Max Scheler's name is also placed in perspective as one of the major phenomenological thinkers, thus far not as weH known in America as he might be. No one claims that the thought of Martin Heidegger is easy to comprehend, especiaHy if immediate "results" are demanded. The difficult essays on Heidegger reflect some of the innate complexities of his thought.

Included are essays in epistemology, metaphysics, and philosophical psychology by one of the most important twentieth-century continental philosophers.

This book presents the most significant work of the highly esteemed contemporary theologian George Schner, who died in 2000. Gathering together his writing in the areas of theology and the philosophy of religion, it offers a distinct contribution to our understanding of the prospects and perils of undertaking theology in the Christian tradition at the present juncture. Engaging key texts in philosophy of religion from the modern period, recent official Roman Catholic teaching related to the basis and doing of theology, and the work of key representatives of the so-called 'Yale School' of post-liberal theology, the essays collected here represent acute and historically informed judgment upon the problematique of the practice of contemporary theology. Drawing together a substantial body of work of recognized intellectual scope, philosophical rigour and theological richness, this volume provides invaluable insight into key questions regarding theological method, the importance of modern philosophy of religion, the nature of theological discourse and contemporary Catholic theological reflection.

Originally published in 1967. Focusing on key philosophers and the tenants of their thought, Phenomenology and Existentialism forms a wide-ranging introduction to two important movements in modern philosophy. Included are essays by Roderick M. Chisholm on Brentano, Aron Gurwitsch on Husserl, E.F. Kaelin on Heidegger, J. Glenn Gray on Heidegger, George L. Kline on Hegel and Marx, James M. Edie on Sartre, Frederick A. Olafson on Merleau-Ponty,Herbert Spiegelberg on Phenomenology and psychology, and Albert William Levi on the alienation of man.

This book starts with a representation of Husserl's idea of phenomenology as a foundational theory of science. The following essays elucidate the main features of the phenomenological method as worked out by Husserl in the course of the development of his philosophy - starting from merely 'descriptive' and going on to 'transcendental' and 'constitutive' phenomenology - in order to get access to the foundations of knowledge in general and of scientific knowledge in particular. Further essays deal with the Husserlian foundations of natural science, and the relations between phenomenology and psychology, as well as those between phenomenology and history. This second revised and enlarged edition - the first appeared in 1987 and was edited by Lee Hardy - contains two further essays: one deals with Husserl's never abandoned idea of phenomenology as a rigorous science and his further claim to restore phenomenological philosophy as 'First Philosophy', and the other one on the problem of crisis of the Western culture Husserl was concerned with during several periods of his life, demonstrates the actuality of his phenomenology even for philosophy of science in our times.