By Robert D'Amico
Modern Continental Philosophy steps again from present debates evaluating Continental and analytic philosophy and thoroughly, but significantly outlines the tradition’s major philosophical perspectives on epistemology and ontology.
Forgoing vague paraphrases, D’Amico offers an in depth, transparent account and evaluate of the culture from its founding through Husserl and Heidegger to its problem via Derrida and Foucault. although meant as a survey of this practice during the 20th century, this study’s concentration is at the philosophical difficulties which gave it beginning or even now proceed to form it.The booklet reexamines Husserl as an early critic of epistemological naturalism whose grab of the philosophical value of the speculation of that means used to be mostly neglected.
Heidegger’s contrasting attempt to restore ontology is tested by way of his contrast among ontic and ontological questions. against this with many prior stories, the writer outlines confusions engendered through the misappropriation of the precise philosophical agendas of Husserl and Heidegger by way of such recognized figures as Sartre and Merleau-Ponty. The ebook is additionally unique in its emphasis on how social externalism in epistemology, encouraged through Karl Mannheim, motivated this tradition’s structuralist and Marxist stages. The philosophical defenses of a conception of interpretation by way of Gadamer and Habermas are heavily tested and assessed and the learn concludes with a a probing but balanced account of Foucault and Derrida as critics of philosophical autonomy. The booklet concludes by means of reassessing this century-long divide among the analytic and Continental traditions and its implication for the way forward for philosophy.
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Additional resources for Contemporary Continental Philosophy (Dimensions of Philosophy)
Sample text
The reflective ego directs itself to the world as phenomenally presented, but then it is necessarily the case that other egos appear only as other objects. That insight correctly repeats HusserPs radical internalism; access to the immediacy of only one's own mental contents is the indubitable foundation of his method. But Husserl argues after the above quotation that the critic has ignored how other egos are presented to the reflective ego as conceptually or noematically distinct (distinct in terms of their sense or meaning as experience} from how other objects appear.
This misreading is rather bald. Husserl repeats at length that claims about causality (scientific or practical) as well as other contingencies of fact and evidence are put into parentheses. Husserl clearly includes in this bracketing any possible sociological claims about science and culture. Sociology, like any science, presupposes the life-world in the above fashion. It would have been wildly inconsistent for Husserl to have adopted the concept of the life-world as prototype of some sociological or historical explanation of science.
The truth or falsity of the evidence and the subsequent sciences are thus bracketed during this reiection, Suffice it to repeat, Husserl does not claim that scientific objectivity is historically or culturally conditioned, though the search for evidence stretches beyond any individual life and is properly a cultural task. The manner in which the life-world is presupposed is not that of making truth or objectivity relative to empirical facts about the world. Rather, reflection upon the life-world reveals what makes it possible for there to be truth and objectivity about the world, including truths about history and society.