§ 1. Remarks on the Current Status of the Problematic. The literature treating the relationship between the phenomenologies of Husserl and Heidegger has not been kind to Husserl. Heidegger's "devastating" phenomenologically ontological critique of traditional epistemology and ontology, advanced under the rubric of "fundamental ontology" in Being and Time, has almost been universallyl received, despite the paucity of its references to Husserl, as sounding the death knell for Husserl's original formulation of phenomenology. The recent publication of Heidegger's lectures from the period surrounding his composition of Being and Time, lectures that contain detailed references and critical analyses of Husserl's phenomenology, and which, in the words of one respected commentator, Rudolf Bernet, "offer at long last, insight into the principal sources of fundamental ontology,"2 will, if 3 the conclusions reached by the same commentator are any indication, serve only to reinforce the perception of Heidegger's phenomenological /I superiority" over Husserl. This is not to suggest that the tendency toward Heidegger partisan ship in the literature treating the relationship of his phenomenology to Husserl's has its basis in extra-philosophical or extra-phenome nological concerns and considerations. Rather, it is to draw attention to the undeniable 'fact' that Heidegger's reformulation of Husserl's phenomenology has cast a "spell" over all subsequent discussions of the basic problems and issues involved in what has become known as their "controversy.

Demonstrates how phenomenology constructively addresses problems in philosophy of mind, moral psychology and philosophy of action.

The phenomenology of Edmund Husserl has decisively influenced much of contemporary philosophy. Yet Husserl's philosophy has come under such criticism that today it is viewed as little more than a historical relic. One of the most important and influential critiques of Husserl's transcendental phenomenology was launched by Martin Heidegger in Being and Time, which radically reinterpreted phenomenology. Timothy Stapleton returns to the origin of phenomenology to provide a clear, concise perspective on where it has been and on where it ought to be heading. This book is a careful reexamination of the internal development of Husserl's thought as well as of the ways in which Heidegger used and transformed the phenomenological method. It begins with an interpretation of the "transcendental" dimension of Husserl's philosophy, stressing the importance of the ontological rather than the epistemological problematic in determining the unfolding of Husserlian thought. The work progresses to an account of Heidegger's early works, viewed as a radicalization of Husserl's phenomenology both in name and substance. Stapleton concludes by contrasting a transcendental origin with a hermeneutic beginning point in terms of their respective ideals of intelligibility, meaning, and being; and then looks at some of the consequences of the idea of a hermeneutic philosophy.

This book offers a fundamentally new account of the arguments and concepts which define Heidegger's early philosophy, and locates them in relation to both contemporary analytic philosophy and the history of philosophy. Drawing on recent work in the philosophy of mind and on Heidegger's lectures on Plato and Kant, Sacha Golob argues against existing treatments of Heidegger on intentionality and suggests that Heidegger endorses a unique position with respect to conceptual and representational content; he also examines the implications of this for Heidegger's views on truth, realism and 'being'. He goes on to explore Heidegger's work on the underlying issue of normativity, and focuses on his theory of freedom, arguing that it is freedom that links the existential concerns of Being and Time to concepts such as reason, perfection and obligation. His book offers a distinctive new perspective for students of Heidegger and the history of twentieth-century philosophy.

This book contains eleven original papers about intentionality. Some explore current problems such as the status of intentional content, the intentionality of perception and emotion, the connections between intentionality and normativity, the relationship between intentionality and consciousness, the characteristics of the intentional idiom. Others discuss the work of historical figures like Locke, Brentano, Husserl and Frege.

Martin Heidegger (1889–1976) was one of the most original thinkers of the twentieth century. His work has profoundly influenced philosophers including Jean-Paul Sartre, Simone de Beauvoir, Maurice Merleau-Ponty, Michel Foucault, Jacques Derrida, Hannah Arendt, Hans-Georg Gadamer, Jürgen Habermas, Charles Taylor, Richard Rorty, Hubert Dreyfus, Stanley Cavell, Emmanuel Levinas, Alain Badiou, and Gilles Deleuze. His accounts of human existence and being and his critique of technology have inspired theorists in fields as diverse as theology, anthropology, sociology, psychology, political science, and the humanities. This Lexicon provides a comprehensive and accessible guide to Heidegger's notoriously obscure vocabulary. Each entry clearly and concisely defines a key term and explores in depth the meaning of each concept, explaining how it fits into Heidegger's broader philosophical project. With over 220 entries written by the world's leading Heidegger experts, this landmark volume will be indispensable for any student or scholar of Heidegger's work.

Von Hermann's Hermeneutics and Reflection, translated here from the original German, represents the most fundamental and critical reflection in any language of the concept of phenomenology as it was used by Heidegger and by Husserl.