A timely and engrossing critique of the New Americanists

Taking the term “phenomenologist” in a fairly broad sense, Early Phenomenology focuses on those early exponents of the intellectual discipline, such as Buber, Ortega and Scheler rather than those thinkers that would later eclipse them; indeed the volume precisely means to bring into question what it means to be a phenomenologist, a category that becomes increasingly more fluid the more we distance ourselves from the gravitational pull of philosophical giants Husserl and Heidegger. In focusing on early phenomenology this volume seeks to examine the movement before orthodoxies solidified. More than merely adding to the story of phenomenology by looking closer at thinkers without the same fame as Husserl or Heidegger and the representatives of their legacy, the essays relate to one of the earlier thinkers with figures that are either more contemporary or more widely read, or both. Beyond merely filling in the historical record and reviving names, the chapters of this book will also give contemporary readers reasons to take these figures seriously as phenomenologists, radically reordering of our understanding of the lineage of this major philosophical movement.

This book disentangles two terms that were conflated in the initial Anglo-American appropriation of French theory: deconstruction and poststructuralism. Focusing on Sartre, Derrida, Foucault, and Baudrillard (but also considering Levinas, Blanchot, de Man, and others), it traces the turn from a deconstruction inflected by phenomenology to a poststructuralism formed by the rejection of models based on consciousness in favor of ones based on language and structure. The book provides a wide-ranging and complex genealogy of French theory from the 1940s onward, placing particular emphasis on the largely neglected early work of the theorists involved and on deconstruction's continuing relevance. The author argues that deconstruction is a form of radical, antiscientific modernity: an interdisciplinary reconfiguration of philosophy as it confronted the positivism of the human sciences in the 1960s. By contrast, poststructuralism is a type of postmodern theory inflected by changes in technology and the mode of information. Inasmuch as poststructuralism is founded upon its "constitutive loss" of phenomenology (in Judith Butler's phrase), the author is also concerned with the ways phenomenology (particularly Sartre's forgotten but seminal Being and Nothingness) is remembered, repeated in different ways, and never quite worked through in its theoretical successors. Thus the book also exemplifies a way of reading intellectual history that is not only concerned with the transmission of concepts, but also with the processes of transference, mourning, and disavowal that inform the relationships between bodies of thought.

The world was first introduced to the expertise and originality of Japanese scholars in phenomenology in Analecta Husserliana Vol. IX (1979). The third generation of Japanese scholars, belonging to the newly-founded Merleau-Ponty Japanese Circle, are now presented. Following Merleau-Ponty's tendency, the studies collected here seem to make a fresh phenomenological start in relation to classical Husserlian phenomenology, turning deliberately towards the `concrete', `the wild world', `flesh', `embodiment', `natural signs', `primal nature'. The rule of intentionality, natural language is thereby devalued. The wealth of insights, the freshness of intuition and the seminal power of these fascinating enquiries well merit a close reading.

Does living a stress-filled life lead to elevated blood pressure? And if so, do strategies to better manage stress effectively lower blood pressure? In this authoritative and comprehensive book, Kevin T. Larkin examines more than a half-century of empirical evidence obtained to test the common assumption that stress is associated with the onset and maintenance of essential hypertension (high blood pressure). While the research confirms that stress does play a role in the exacerbation of essential hypertension, numerous other factors must also be considered, among them obesity, exercise, and smoking, as well as demographic, constitutional, and psychological concerns. The author discusses the effectiveness of strategies developed to manage stress and thereby lower blood pressure and concludes with suggestions and directions for further study.

Could it be that playing marimba music is an act of resistance? Could it be a peace practice? Are musicians from the South Colombian Pacific coast region performing peace by playing their vernacular music? This book is concerned with these questions, as well as with the reflections about the concept of peace that they trigger. Through ethnographical research, the book examines peace as an active practice of self-assertion exercised in the daily life of the musicians from a traditionally alienated region in Colombia. (Series: Masters of Peace - Vol. 5)

Are meaning and purpose still possible in life? The age of philosophy and its pursuit of the good of happiness came to an end with nihilism. The philosophers equated the good with intellect, which led to divided descriptions of this value. Philosophy is divided by divided loves--Plato's love of pure intellect and Aristotle's love of nature and constructs of value--which is why it led to nihilism in the end. But it is possible to go beyond the ravages of nihilism by setting aside these divided loves for the sake of love itself, the power that makes itself known through the desirability of life. At Smith's House examines the possibilities of Òlove itself in twelve informal, entertaining conversations between two old friends. It begins by dissecting the divided concepts of value produced by philosophy and its infatuation with intellect. Then it describes the difference between Òlove itself and the divided loves seen in philosophy as well as in institutional doctrine. Finally it discusses the restoration of unity to the church and goodness to culture through the formulation Deus caritas est, which provides a means of going beyond nihilism and the demise of philosophy.

What would you say is the most important thing in the entire world? What is most important to you at this moment? You will be facinated as you read and compare your answers with that of the author. This work offers profound insigets about the world's most important and valuable treasure that will gurantee eternal success. It presents the most valuable entity on this side of eternity. It shows how to obtain it and the implications for the person who embraces it. This book will cause the reader to prioritize all of life's activities in such a way that there will be joy, happiness, success, wealth and peace. It is a compendium of the key components of the value-driven life in which Jesus and value are synonymous. After reading one would have the personal assurance of present salvation in Christ and the wonderful implications thereof.

Transcendence and History is an analysis of what philosopher Eric Voegelin described as “the decisive problem of philosophy”: the dilemma of the discovery of transcendent meaning and the impact of this discovery on human self-understanding. The world’s major religious and wisdom traditions are built upon the recognition of transcendent meaning, and our own cultural and linguistic heritage has long since absorbed the postcosmological division of reality into the two dimensions of “transcendence” and “immanence.” But the last three centuries in the West have seen a growing resistance to the idea of transcendent meaning; contemporary and “postmodern” interpretations of the human situation—both popular and intellectual—indicate a widespread eclipse of confidence in the truth of transcendence. In Transcendence and History, Glenn Hughes contributes to the understanding of transcendent meaning and the problems associated with it, assisting in the philosophical recovery of the legitimacy of the notion of transcendence. Depending primarily on the treatments of transcendence found in the writings of twentieth-century philosophers Eric Voegelin and Bernard Lonergan, Hughes explores the historical discovery of transcendent meaning and then examines what it indicates about the structure of history. Hughes’s main focus, however, is on clarifying the problem of transcendence in relation to historical existence. Addressing both layreaders and scholars, Hughes applies the insights and analyses of Voegelin and Lonergan to considerable advantage. Transcendence and History will be of particular value to those who have grappled with the notion of transcendence in the study of philosophy, comparative religion, political theory, history, philosophical anthropology, and art or poetry. By examining transcendent meaning as the key factor in the search for ultimate meaning from ancient societies to the present, the book demonstrates how “the decisive problem of philosophy” both illuminates and presents a vital challenge to contemporary intellectual discourse.