Husserl: An Analysis of His Phenomenology

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Northwestern University Press, Dec 1, 1967 - Philosophy - 238 pages
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In the philosophy of Paul Ricoeur, phenomenology and existentialism come of age. As part of the discipline that led to his mastery of phenomenological philosophy, Ricoeur made a number of translations and studies of Husserl's writings. Many of his studies are published in this volume.

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Amazing - Ricoeur is well known not just as an original thinker in his own right but as a masterful reader of Husserl. This book - a good summary (missing only the logical investigations) - demonstrates his rasp of phenomenology as Husserl understood it; not as through the interpretation of another phenomenological perspective (e.g. Heidegger, Sartre, Levinas, Merleau-Ponty). 


in The Descriptive Themes
1 The Development of Reflection within Ideas I
n Difficulties in an Overall Interpretation of Ideas I
in The Constitution of Spirit Geist
A Study of Husserls Cartesian Meditations
in Transcendental Experience and Egology
vi The Situation of Evidence within Phenomenological Idealism
in The Analogical Grasping of the Other
rv Intersubjective Nature
Husserl and the Sense of History
11 Views of the Teleology of History and Reason
nil From the Crisis of European Humanity to Transcendental
rv Critical Remarks
Existential Phenomenology
Methods and Tasks of a Phenomenology

Husserls Fifth Cartesian

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About the author (1967)

Professor of philosophy at the University of Paris and the University of Chicago, Paul Ricoeur has been described as "possibly the only younger philosopher in Europe whose reputation is of the magnitude of that of the old men of Existentialism---Marcel, Jaspers, Heidegger and Sartre . . . ." His work has been characterized as "the most massive accomplishment of any philosopher of Christian faith since the appearance of Gabriel Marcel." A practitioner of the phenomenology of Edmund Husserl mediated by a return to Immanuel Kant---in that things in themselves, though unknowable, are not excluded by bracketing existence but are acknowledged as the necessary conditions for the possibility of human experience---Ricoeur has examined those parts of experience---faulty, fallible, and susceptible to error and evil---that other phenomenologists, interested primarily in the cognitional, have neglected. In this respect he follows in the footsteps of Heidegger and Sartre, but he goes beyond them in his discovery of principles transcending human subjectivity that are amenable to spiritual interpretation. Here Ricoeur steps within the contemporary hermeneutic circle of Heidegger and Hans-Georg Gadamer, on whom he has written. Ricoeur's hermeneutical method, however, has much in common with the methods of biblical exegesis, and in this respect his works should be especially appealing to seminarians and the clergy.

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