By Robert D'amico
Modern Continental Philosophy steps again from present debates evaluating Continental and analytic philosophy and punctiliously, but significantly outlines the tradition’s major philosophical perspectives on epistemology and ontology. Forgoing imprecise paraphrases, D’Amico offers an in depth, transparent account and evaluate of the culture from its founding by means of Husserl and Heidegger to its problem by way of Derrida and Foucault. even though meant as a survey of this custom during the 20th century, this study’s concentration is at the philosophical difficulties which gave it delivery or even now proceed to form it.The ebook reexamines Husserl as an early critic of epistemological naturalism whose grab of the philosophical significance of the speculation of that means used to be mostly missed. Heidegger’s contrasting attempt to restore ontology is tested by way of his contrast among ontic and ontological questions. against this with many prior reviews, the writer outlines confusions engendered by means of the misappropriation of the special philosophical agendas of Husserl and Heidegger via such recognized figures as Sartre and Merleau-Ponty. The e-book can be unique in its emphasis on how social externalism in epistemology, encouraged through Karl Mannheim, encouraged this tradition’s structuralist and Marxist levels. The philosophical defenses of a concept of interpretation by way of Gadamer and Habermas are heavily tested and assessed and the research concludes with a a probing but balanced account of Foucault and Derrida as critics of philosophical autonomy. The ebook concludes through 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 Series)
In Crisis scientific objectivity becomes part of a broader task of reflecting upon common sense. Briefly reminding ourselves of our earlier discussion, let us recall the fact we have emphasized, namely, that science is a human spiritual accomplishment which presupposes as its point of departure, both historically and for each new student, the intuitive surrounding world of life, pregiven as existing for all in common. Furthermore, it is an accomplishment which, in being practiced and carried forward, continues to presuppose this surrounding world as it is given in its particularity to the scientist.
Since these are important issues in the reception of Husserl in the continental tradition and since the revival of such a brand of relativism plays an important role in the final chapter of this book, I have decided to treat this topic in a separate section. 27 Like Husserl, Dilthey hoped to account for the persistence of irresolvable conflict in the history of philosophy. But unlike Husserl's, Dilthey's answer to the persistence of such conflict depends largely on embracing the naturalist's dismissal of philosophy.
Since the phenomenological method examines intentional objects while suspending all prejudgments, transcendental solipsism could not have been presupposed. Perhaps a clearer way to put Husserl's point, which in the text still reads as though he were presupposing the falsity of solipsism as a philosophical position, is that a philosophical debate about solipsism is constrained to agree on the essential structures of experience. Even were philosophical solipsism true, there must be, at the cost of a coherent account of experience, the intentional meaning of experience as objective for oneself and for others.