Combining Maurice Merleau-Ponty's 1960 course notes on Edmund Husserl's "The Origin of Geometry," his course summary, related texts, and critical essays, this collection offers a unique and welcome glimpse into both Merleau-Ponty's nuanced reading of Husserl's famed late writings and his persistent effort to track the very genesis of truth through the incarnate idealization of language.

Recent discussions around limit-problems, namely the questions concerning what can appear in phenomenological reflection, as well as what phenomenology as philosophical reflection can handle, call for a concerted treatment of the problem of limit-phenomena. In this important new book, Anthony J. Steinbock, a leading voice in contemporary phenomenology, explores that question in the context of an interrelated series of problems in Husserl’s phenomenology. Representing a continued struggle with these insights and problems, the first section sketches out the problem of limit-phenomena, and addresses generally that rich estuary of liminal experience that commanded Husserl’s attention in his research manuscripts. The book goes on to offer a correlative reflection on the issue of method and finally explores a specific set of what have been called recently “limit-problems” within phenomenology, relating to the problem of individuation and on a more personal level, vocation. This rich and timely volume offers an excellent demonstration of phenomenology in practice.

The Ethics of Husserl's Phenomenology aims to relocate the question of ethics at the very heart of Husserl's phenomenology. This is based on the idea that Husserl's phenomenology is an epistemological inquiry ultimately motivated by an ethical demand that pervades his writing from the publication of Logical Investigations (1900-1901) up to The Crisis of European Sciences and Transcendental Phenomenology (1935). Joaquim Siles-Borràs traces the ethical concepts apparent throughout Husserl's main body of work and argues that Husserl's phenomenology of consciousness, experience and meaning is ultimately motivated by an ethical demand, by means of which Husserl aims to re-define philosophy and re-found science, with the aim of making philosophy and science capable of dealing with the most pressing questions concerning the meaningfulness of human existence.

Despite an ever-growing scholarly interest in the work of Edmund Husserl and in the history of the phenomenological movement, much of the contemporaneous scholarly context surrounding Husserl's work remains shrouded in darkness. While much has been written about the critiques of Husserl's work associated with Heidegger, Levinas, and Sartre, comparatively little is known of the debates that Husserl was directly involved in. The present volume addresses this gap in scholarship by presenting a comprehensive selection of contemporaneous responses to Husserl's work. Ranging in date from 1906 to 1917, these texts bookend Husserl's landmark Ideas for a Pure Phenomenology and Phenomenological Philosophy (1913). The selection encompasses essays that Husserl responded to directly in the Ideas I, as well as a number of the critical and sympathetic essays that appeared in the wake of its publication. Significantly, the present volume also includes Husserl's subsequent responses to his critics. All of the texts included have been translated into English for the first time, introducing the reader to a wide range of long-neglected material that is highly relevant to contemporary debates regarding the meaning and possibility of phenomenology.

Drawing upon both Husserl's published works and posthumous material, Husserl's Phenomenology incorporates the results of the most recent Husserl research. It can consequently serve as a concise and updated introduction to his thinking.

This book examines Husserl's treatment of time-consciousness and its significance for his conception of subjectivity.

Husserl’s Missing Technologies looks at the early-twentieth-century “classical” phenomenology of Edmund Husserl, both in the light of the philosophy of science of his time, and retrospectively at his philosophy from a contemporary “postphenomenology.” Of central interest are his infrequent comments upon technologies and especially scientific instruments such as the telescope and microscope. Together with his analysis of Husserl, Don Ihde ventures through the recent history of technologies of science, reading and writing, and science praxis, calling for modifications to phenomenology by converging it with pragmatism. This fruitful hybridization emphasizes human–technology interrelationships, the role of embodiment and bodily skills, and the inherent multistability of technologies. In a radical argument, Ihde contends that philosophies, in the same way that various technologies contain an ever-shortening obsolescence, ought to have contingent use-lives.