The transcendental turn of Husserl's phenomenology has challenged philosophers and scholars from the beginning. This volume inquires into the profound meaning of this turn by contrasting its Kantian and its phenomenological versions. Examining controversies surrounding subjectivity, idealism, aesthetics, logic, the foundation of sciences, and practical philosophy, the chapters provide a helpful guide for facing current debates.

The transcendental turn of Husserl’s phenomenology has challenged philosophers and scholars from the beginning. This volume inquires into the profound meaning of this turn by contrasting its Kantian and its phenomenological versions. Examining controversies surrounding subjectivity, idealism, aesthetics, logic, the foundation of sciences, and practical philosophy, the chapters provide a helpful guide for facing current debates.

The purpose of the text is threefold: 1] to contribute to the renaissance of Husserl interpretation around a) the continuing publication of Husserl's manuscripts and b) his unpublished manuscripts; 2] to account for the historical origins and influence of the phenomenological project by articulating Husserl's relationship to authors before and after him; 3] to argue for the viability of the phenomenological project as conceived by Husserl in his later years. In regard to the last purpose, Luft's main argument shows that Husserlian phenomenology is not exhausted in the Cartesian (early) perspective, which is indeed its weakest and most vulnerable perspective. Husserlian phenomenology is a robust and philosophically necessary perspective when taken from its hermeneutic (late) perspective. And the ultimate point Luft makes in the text is that Husserl's hermeneutic phenomenology is distinct from other hermeneutic philosophers, namely, Cassirer, Heidegger and Gadamer. Unlike them, Husserl's focus centers on the work the subject must do in order to uncover the prejudices that guide his/her unreflective relationship to the world. In making his argument, Luft also demonstrates that there is a deep consistency within Husserl's own writings-from early to late-around the guiding themes of: 1] the natural attitude; 2] the need and function of the epoché; and 3] the split between egos, where the transcendental self (distinct from the natural self) is seen as the fundamental ability we all have to inquire into the genesis of our tradition-laden attitudes toward the world.

This volume explains Husserl's diagnosis of threats to the West and his hope for a phenomenological response to renew humanity.

Basicalls Addresses 2 Questions- What Kind Of Changes Or Transformations The Idea Of Philosophy Has Undergone In The Present Century - In What Ways Their Critical Transformation Have Affected The Transcendal Project. 6 Chapters-Notes-Index.

The aim of this volume is to offer an updated account of the transcendental character of phenomenology. The main question concerns the sense and relevance of transcendental philosophy today: What can such philosophy contribute to contemporary inquiries and debates after the many reasoned attacks against its idealistic, aprioristic, absolutist and universalistic tendencies—voiced most vigorously by late 20th century postmodern thinkers—as well as attacks against its apparently circular arguments and suspicious metaphysics launched by many analytic philosophers? Contributors also aim to clarify the relations of transcendental phenomenology to other post-Kantian philosophies, most importantly to pragmatism and Wittgenstein’s philosophical investigations. Finally, the volume offers a set of reflections on the meaning of post-transcendental phenomenology.

These nine essays present Ricoeur's interpretation of the most important of Husserl's writings, with emphasis on his philosophy of consciousness rather than his work in logic.

“Existentialism has long been considered an isolated philosophy whose antecedents and origins extend no farther back in time than it own creation. It has been said of existentialism that its main proponents – Sartre, Kierkegaard, and Nietzsche – agreed in only one thing – namely, that they were not existentialists.The existentialist believes himself uniquely individual – an autonomous agent independent of his environment and able to arrive at his own private realization of the truth.As the movement grew and gained adherents – existentialism has been called the philosophy of the modern man – it became apparent that some basic assumptions did in fact have a grounding in earlier and more tightly structured philosophical systems – in particular, phenomenology, which, as the name implies, is the investigation of experience.In fact, phenomenology and existentialism are intrinsically related. But undergraduate and popular presentations portray them as distinctly separate movements while hinting at their relationship. Richard Zaner and Don Ihde have set out to correct this distortion in terms of carefully selected readings and enlightening introductory essays. They demonstrate just why phenomenology took the existential turn; they outline the main directions of development and then focus on the ways in which phenomenological description dominates existential writing. In their introductory essays they also seek to establish the continuity of phenomenology and existentialism with the history of Western philosophy and the ways in which Husserl drew upon Augustine, Aquinas, Descartes, Locke, Hume, and Kant.”- Publisher