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By Robert D'Amico

Modern Continental Philosophy steps again from present debates evaluating Continental and analytic philosophy and thoroughly, but severely outlines the tradition’s major philosophical perspectives on epistemology and ontology.

Forgoing vague paraphrases, D’Amico presents an in depth, transparent account and overview of the culture from its founding via Husserl and Heidegger to its problem through Derrida and Foucault. notwithstanding meant as a survey of this practice through the 20th century, this study’s concentration is at the philosophical difficulties which gave it start or even now proceed to form it.The booklet reexamines Husserl as an early critic of epistemological naturalism whose clutch of the philosophical significance of the speculation of which means was once principally missed.

Heidegger’s contrasting attempt to restore ontology is tested when it comes to his contrast among ontic and ontological questions. by contrast with many past experiences, the writer outlines confusions engendered by way of the misappropriation of the detailed philosophical agendas of Husserl and Heidegger via such recognized figures as Sartre and Merleau-Ponty. The publication can also be unique in its emphasis on how social externalism in epistemology, encouraged by way of Karl Mannheim, inspired this tradition’s structuralist and Marxist stages. The philosophical defenses of a thought of interpretation through 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 via reassessing this century-long divide among the analytic and Continental traditions and its implication for the way forward for philosophy.

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Extra info for Contemporary Continental Philosophy (Dimensions of Philosophy)

Example text

CM 89-90)23 The critic's objection arose in the first place because the critic noted that, within the reduction, the "interiority" of other egos cannot appear to the reflective ego. 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.

When Immanuel Kant called himself a transcendental idealist, he set out a controversial type of compromise with the threat of skepticism. Kant protected empirical realism, needed for the defense of scientific objectivity, by taking the view that there was a domain of features about the world that are mind-dependent; hence his stance toward this domain was idealist. , the reality of the world as it appears to the senses) by securing access to what Kant called "things-in-themselves" as parallel to or providing the foundation for access to the empirical world.

If I simply think of the world existing apart from me and thus imagine myself as the only ego experiencing the world (if I imagine, for example, that a terrible plague leaves me the world's only human survivor), 1 have not carried through the phenomenological reduction. My thought experiment remains wholly naturalistic, in Husserl's sense of that term. I am continuing to assume the naturalistic sense of an external world while modifying the possible matters of fact within it. The reduction is not concerned with actual or possible scenarios about the world's matters of fact.

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