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 vague paraphrases, D’Amico presents an in depth, transparent account and evaluation of the culture from its founding by way of Husserl and Heidegger to its problem via Derrida and Foucault. even though meant as a survey of this practice during the 20th century, this study’s concentration is at the philosophical difficulties which gave it start or even now proceed to form it.The e-book reexamines Husserl as an early critic of epistemological naturalism whose snatch of the philosophical value of the idea of that means used to be principally overlooked.
Heidegger’s contrasting attempt to restore ontology is tested by way of his contrast among ontic and ontological questions. by contrast with many past stories, the writer outlines confusions engendered via the misappropriation of the designated philosophical agendas of Husserl and Heidegger through such recognized figures as Sartre and Merleau-Ponty. The booklet is additionally unique in its emphasis on how social externalism in epistemology, encouraged by way of Karl Mannheim, encouraged this tradition’s structuralist and Marxist stages. The philosophical defenses of a concept of interpretation via 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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Extra info for Contemporary Continental Philosophy (Dimensions of Philosophy)
But Husserl does believe that, given the clarification of these a priori constraints discovered by phenomenological reflection, constraints constituting the formal necessities for any experience at all, some philosophical positions will prove epistemologically idle. Transcendental Inferiority Husserl's philosophical problem is: What makes objectivity possible? What must objectivity necessarily mean or conceptually depend on (apart from and independent of the relevant matters of fact) for any possible intentional experience?
Thus it could appear if one allows oneself to be carried along by the thoughtless naivete of life even in the transition from the extralogical to the logical, to the objective-scientific praxis of thinking—that a separate investigation under the tide of "life-world" is an intellectualistic enterprise born of a mania, peculiar to modem life, to theorize everything. But, on the other hand, it has at least become apparent that we cannot let the matter end with this naivete. From here on this much is certain; that all problems of truth and of being, all methods, hypotheses, and results conceivable for these problems—whether for worlds of experience or for metaphysically higher worlds—can attain their ultimate clarity, their evident sense or the evidence of their nonsense, only through this supposedly intellectualistic hypertrophy.
Historicism's confusion is the price of ignoring those basic distinctions Husserl continually reiterates. It can as historical science in no way prove even the affirmation that up to the present there has been BO scientific philosophy: it can do so only from other sources of knowledge, and they are clearly philosophical sources. For it is clear that philosophical criticism, too, is philosophy and that its sense implies the ideal possibility of a systematic philosophy as a strict science. The unconditional thought that any scientific philosophy is a chimaera, based on the argument that the alleged efforts of millennia make probable the intrinsic impossibility of such a philosophy, is erroneous not merely because to draw a conclusion regarding an unlimited future from a few millennia of higher cul- Phenomenology -29 ture would not be a good induction, but erroneous as an absolute absurdity, like 2 x 2 = 5, And this is for the indicated reason: if there is something there whose objective validity philosophical criticism can refute, then there is also an area within which something can be grounded as objectively valid.