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various forms of idealist philosoph
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self-givenness (Selbstgegebenheit)
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It must be admitted in this regard
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down and all the way back.” 51 Fo
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Heidegger characterized his own pro
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Heidegger’s transcendental-existe
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perceived world” (PP, 25), Merlea
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in the unreflected, in “perceptio
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Nor would Merleau-Ponty have had an
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a way that we do not all crash into
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“I think” but in “the dialogu
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in existence a “super-abundance o
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crucial “other” in our becoming
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to its being grounded in terms of b
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(“History is this quasi-‘thing
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manner (statistical or regression a
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and they are such, precisely becaus
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interpreted the world, and that the
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is not rationalist or idealist in t
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title Herbert Spiegelberg gave to h
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II.TOWARD A TELOS OF SIGNIFYING COM
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published in Being and Having. 12 T
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inside me which makes me able to re
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or is not existence something that
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ReflectionPhilosophical thought is
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attempt at unification, the reflect
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thereof. And an ethical aspect: tha
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According to Ricoeur, “It is here
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the most meaningful contemporary sw
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ival hermeneutics that we perceive
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more pronounced recoil whereby the
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these structures throughout the who
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By seeking a deeper unity of Dasein
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folds a pre-given set of possibilit
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of experience is correlated to a pa
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explanations of causal events in th
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accept one argument over another. A
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a subtle dialectic between argument
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or warrant an assertion. Such fulfi
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the assertive vehemence of the hist
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positions of the subject. For memor
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attestation slips a plurality, most
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What confidence in the word of othe
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From where, perhaps, the place of t
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Sans le correctif du commandement d
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life), Rembrandt proposes an interp
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only as a place made for oneself as
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III.THE HERMENEUTIC PHENOMENOLOGY O
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consolidated by terming it an “un
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If our analysis is correct, the “
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The esthesiology of the senses of t
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in certain cases, together with the
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what the touched hand recognizes wh
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heart; a presence where a lived tak
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conceives it, not on the basis of n
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Merleau-Ponty, a form, a relation o
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out in “Eye and Mind.” So, let
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God creates, or better, draws, a
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the “there,” the “one same sp
- Page 138 and 139: free to function more purely as a p
- Page 140 and 141: close grasp of the sleight of the h
- Page 142 and 143: understood both as discursive thoug
- Page 144 and 145: While Henry thus questions “the m
- Page 146 and 147: is able to persist in the undergoin
- Page 148 and 149: “remember,” but not as I would
- Page 150 and 151: intentionally structured self-consc
- Page 152 and 153: life can ultimately be defined in i
- Page 154 and 155: 4. THE SUBJECTIVE BODY AND THE IDEA
- Page 156 and 157: and the represented body (the combi
- Page 158 and 159: The Oversight of Life’s OneselfTh
- Page 160 and 161: more than externality and its unfol
- Page 162 and 163: effort if this effort gives rise to
- Page 164 and 165: manifest in the self-givenness of l
- Page 166 and 167: Transcendental affectivity 71 is th
- Page 168 and 169: The pursuit of health, strongly rei
- Page 170 and 171: each the prey of their own pathos.
- Page 172 and 173: According to views held by Gadamer
- Page 174 and 175: and writing - the tools which human
- Page 176 and 177: or disclosedness (Erschlossenheit)
- Page 178 and 179: exclusively from his own point of v
- Page 180 and 181: the same direction as practical wis
- Page 182 and 183: of ‘art’ which still stands bef
- Page 184 and 185: Gadamer’s approach, however, is n
- Page 186 and 187: of biology and physiology, or they
- Page 191 and 192: 1. THE HERMENEUTIC-PHENOMENOLOGICAL
- Page 193 and 194: cultural worlds and, as such, turns
- Page 195 and 196: Philosophy does not merely particip
- Page 197 and 198: or his social nature. For this reas
- Page 199 and 200: the predominant reference for the t
- Page 201 and 202: Derrida’s deconstructivism is ass
- Page 203 and 204: Understanding and displaying refer
- Page 205 and 206: 2. BETWEEN DEATH AND HOLINESS -- TH
- Page 207 and 208: knowledge is revealed, but it is no
- Page 209 and 210: Der Mensch ist nicht unsterblich. A
- Page 211 and 212: Seins wartet, kann er eine Ankunft
- Page 213 and 214: Holiness, in this case, is an anxie
- Page 215 and 216: Wie können wir das Unbezügliche,
- Page 217 and 218: that misunderstanding, not understa
- Page 219: (Wahrheitsanspruch), i.e., when the
- Page 223 and 224: 1. “CHILDREN IN THE REALM OF PURE
- Page 225 and 226: From the very beginning, Husserl’
- Page 227 and 228: attitude” amounts to being a “c
- Page 229 and 230: to pure consciousness, then the tra
- Page 231 and 232: case, since its existence depends a
- Page 233 and 234: humankind.” 49 With regard to Hus
- Page 235 and 236: distraction and self-forgetfulness
- Page 237 and 238: eason. 74 To the degree in which hu
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worked on all along his later philo
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If thus the world in its entirety i
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including the personal body, with i
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how they complicate certain other k
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And on the next page:Here the spiri
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3. THE IDEA OF PHENOMENOLOGY AS A D
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demand something impossible? Does h
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this apprehension is described, the
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The next question is, how should on
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A good starting-point for Heidegger
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Despite this, Heidegger, while hims
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4. HUSSERL’S “GOD”Jan Sochoń
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not participate in causal connectio
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Nevertheless, some of Husserl’s s
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5. THE EARLY HEIDEGGER’S CRITIQUE
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yielding an a priori system of cate
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for Husserl is a non-distortive ela
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which can be otherwise, but immerse
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This circularity is not something t
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intensity, yet the search for philo
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Phenomenology does not concern itse
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d) Features that are Fundamental to
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) ‘Science’ in ‘Originary Sci
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sense: My own life, at its origin,
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d) Methodical Thematization of Life
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“The internal struggle against th
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synthetic construction. Instead, it