This major new work by Anthony J. Steinbock, a leading authority in Phenomenology and Husserl Studies, explores an interrelated set of problems in Husserl's phenomenology and provides an excellent example of phenomenology in practice, demonstrating how its methods and resources shed light on philosophical problems.

This book explores a radically integrative phenomenology of nature through the work of Maurice Merleau-Ponty. By revisiting novel empirical findings in the sciences and advances in scientific methods and concepts, Merleau-Ponty leads us to rediscover a first nature right at the heart of the subject. Alessio Rotundo traces and documents the presence of a double meaning of nature affecting Merleau-Ponty’s analyses across foundational aspects of human experience: sense perception, organic development and behavior, cognition, language, and history. Physical, biological, and psychological processes in nature are not merely scientific data; they provide the evidence for another, more primordial sense of nature.

In his fascinating new book, leading phenomenologist Anthony Steinbock intervenes in contemporary debate around the idea of the gift through a set of critical readings in which he situates the gift in the context of interpersonal relations. While taking up the key figures in the discussion (Heidegger, Derrida, Marion, Henry, Maimonides), Steinbock proposes the following: that these discussions of the gift are really not about the gift. He demonstrates, through critical interpretations and phenomenological analyses, how the gift only becomes meaningful in the context of interpersonal loving. The gift is not the point: “it’s not about the gift”. The gift becomes most fully what it is, following Maimonides, in participating with others toward their liberation. The point is the interpersonal relation of lover to beloved, which allows the gift to appear.

The field of phenomenological psychopathology (PP) is concerned with exploring and describing the individual experience of those suffering from mental disorders. The Oxford Handbook of Phenomenological Psychopathology is the first ever comprehensive review of the field.

Phenomenology was one of the twentieth century’s major philosophical movements, and it continues to be a vibrant and widely studied subject today with relevance beyond philosophy in areas such as medicine and cognitive sciences. The Routledge Handbook of Phenomenology and Phenomenological Philosophy is an outstanding guide to this important and fascinating topic. Its focus on phenomenology’s historical and systematic dimensions makes it a unique and valuable reference source. Moreover, its innovative approach includes entries that don’t simply reflect the state-of-the-art but in many cases advance it. Comprising seventy-five chapters by a team of international contributors, the Handbook offers unparalleled coverage and discussion of the subject, and is divided into five clear parts: • Phenomenology and the history of philosophy • Issues and concepts in phenomenology • Major figures in phenomenology • Intersections • Phenomenology in the world. Essential reading for students and researchers in philosophy studying phenomenology, The Routledge Handbook of Phenomenology and Phenomenological Philosophy is also suitable for those in related disciplines such as psychology, religion, literature, sociology and anthropology.

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.

What are the challenges that Nietzsche's philosophy poses for contemporary phenomenology? Elodie Boublil, Christine Daigle, and an international group of scholars take Nietzsche in new directions and shed light on the sources of phenomenological method in Nietzsche, echoes and influences of Nietzsche within modern phenomenology, and connections between Nietzsche, phenomenology, and ethics. Nietzsche and Phenomenology offers a historical and systematic reconsideration of the scope of Nietzsche's thought.

Generative Worlds. New Phenomenological Perspectives on Space and Time accounts for the phenomenological concept of generativity. In doing so, this book brings together several recent phenomenological studies on space and time. Generative studies in phenomenology propose new ways of conceiving space, time, and the relation between them. Edited by Luz Ascarate and Quentin Gailhac, the collection reveals new dimensions to topics such as the generation of life, birth, historicity, intersubjectivity, narrativity, institution, touching, and places, and in some cases, the contributors invert the classical definitions of space and time. These transformative readings are fruitful for the interdisciplinary exchange between philosophy and fields such as cosmology, psychology, and the social sciences. The contributors ask if phenomenology reaches its own concreteness through the study of generation and whether it manages to redefine certain dimensions of space and time which, in other orientations of the Husserlian method, remain too abstract and detached from the constitutive becoming of experience.

Bringing together established researchers and emerging scholars alike to discuss new readings of Husserl and to reignite the much needed discussion of what phenomenology actually is and can possibly be about, this volume sets out to critically re-evaluate (and challenge) the predominant interpretations of Husserl’s philosophy, and to adapt phenomenology to the specific philosophical challenges and context of the 21st century. “What is phenomenology?”, Maurice Merleau-Ponty asks at the beginning of his Phenomenology of Perception – and he continues: “It may seem strange that this question still has to be asked half a century after the first works of Husserl. It is, however, far from being resolved.” Even today, more than half a century after Merleau-Ponty’s magnum opus, the answer is in many ways still up for grasp. While it may seem obvious that the main subject of phenomenological inquiry is, in fact, the subject, it is anything but self evident what this precisely implies: Considering the immense variety of different themes and methodological self-revisions found in Husserl’s philosophy – from its Brentanian beginnings to its transcendental re-interpretation and, last but not least, to its ‘crypto-deconstruction’ in the revisions of his early manuscripts and in his later work –, one cannot but acknowledge the fact that ‘the’ subject of phenomenology marks an irreducible plurality of possible subjects. Paying tribute to this irreducible plurality the volume sets out to develop interpretative takes on the phenomenological tradition which transcend both its naive celebration and its brute rejection, to re-articulate the positions of other philosophers within the framework of Husserl’s thought, and to engage in an investigative dialogue between traditionally opposed camps within phenomenology and beyond.