A significant other to Phenomenology and Existentialism is an entire advisor to 2 of the dominant activities of philosophy within the 20th century. Written via a workforce of prime students, together with Dagfinn Føllesdal, J. N. Mohanty, Robert Solomon, Jean-Luc Marion
Highlights the realm of overlap among the 2 routine
beneficial properties longer essays discussing all of the major faculties of idea, shorter essays introducing fashionable subject matters, and problem-oriented chapters
Organised topically, round suggestions akin to temporality, intentionality, dying and nihilism
beneficial properties essays on strange matters, akin to medication, the feelings, synthetic intelligence, and environmental philosophy
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Extra info for A Companion to Phenomenology and Existentialism (Blackwell Companions to Philosophy)
A real 'witness to the truth', according to Kierkegaard, was someone whose life is unacquainted with everything which is called enjoyment ... [experiencing] inward conflicts ... fear and trembling ... trepidation ... anguish of soul ... agony of spirit ... a man who in poverty witnesses to the truth - in poverty, in lowliness, in abasement ... unappreciated, hated, abhorred, and then derided, insulted, mocked ... scourged, maltreated, dragged from one prison to the other, and then at last ... crucified, or beheaded, or burnt, or roasted on a gridiron, his lifeless body thrown by the executioner in an out-of-the-way place ...
See G. W. F. Hegel, Phenomenology of Spirit, trans. Miller (Oxford: Clarendon, 1977), p. 29. , Philosophy of Right, trans. 13. , Aesthetics. Lectures on Fine Art, trans. Knox (Oxford: Oxford University Press, 1975), p. 89. It is important to realize that 'philosophy' in this context was not simply the exchange of erudite opinions but concerned the way in which knowledge could be legitimated in the public institution of a state-sponsored university. This meant that philosophy could never be anything but intensely political in so far as it claimed to regulate for the public sphere what could or could not count as 'right opinion'.
Think in existence, in the world as a member of it, not in the vacuum of abstraction as a solitary monad ... 28 This summons - apart from its materialistic edge - could almost be taken from the pages of Kierkegaard and, more surely than anything to be found in Schelling, it points to a fundamental imperative shared by both religious and atheistic existentialists: that even if God exists, the only resources we have for thinking of God are those which we have as existent, finite, material beings; we have no faculty of intuition or speculation by which to see over the horizons of our creaturely limitations.