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Books on the topic 'Lifeworld. Phenomenology'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Luft, Sebastian. Subjectivity and lifeworld in transcendental phenomenology. Evanston, Ill: Northwestern University Press, 2011.

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2

Subjectivity and lifeworld in transcendental phenomenology. Evanston, Ill: Northwestern University Press, 2011.

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3

Topologies of the flesh: A multidimensional exploration of the lifeworld. Athens: Ohio University Press, 2006.

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4

Michael, Jackson. Lifeworlds: Essays in existential anthropology. Chicago: The University of Chicago Press, 2013.

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5

Luft, Sebastian. Subjectivity and Lifeworld in Transcendental Phenomenology. Northwestern University Press, 2021.

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6

Toadvine, Ted. Phenomenology and Environmental Ethics. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.16.

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The historically rich and diverse tradition of phenomenology has contributed broadly to the emergence of environmental thought across the humanities and social sciences and is increasingly influential on environmental ethics and philosophy. Emphasizing the primacy of experience and inquiry into the epistemological and ontological assumptions that inform the historical and contemporary relationship with nature, phenomenology takes a critical distance from metaphysical naturalism and the instrumental framing of environmental problems in resourcist, technological, economic, and managerial terms. The tradition’s distinctive contributions to environmental ethics include its focus on the epistemic and ontological revindication of experience, its critique of metaphysical and modernist assumptions, and its aim to articulate a post-metaphysical conception of the self-world relation and an alternative ethos appropriate to our experience of nature. Key concepts that inform current phenomenological research in environmental ethics include the lifeworld, the earth and elements, the chiasm, and poetic dwelling.

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7

Self-Understanding and Lifeworld: Basic Traits of a Phenomenological Hermeneutics. Indiana University Press, 2017.

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8

Phenomenology and the Human Positioning in the Cosmos The LifeWorld Nature Earth Analecta Husserliana. Springer, 2012.

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9

1946-, Rehorick David Allan, and Bentz Valerie Malhotra 1942-, eds. Transformative phenomenology: Changing ourselves, lifeworlds, and professional practice. Lanham, MD: Lexington Books, 2008.

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10

1946-, Rehorick David Allan, and Bentz Valerie Malhotra 1942-, eds. Transformative phenomenology: Changing ourselves, lifeworlds, and professional practice. Lanham, Md: Lexington Books, 2008.

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11

Lifeworlds and Ethics: Studies in Several Keys. Council for Research in, 2006.

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12

Seamon, David. Life Takes Place: Phenomenology, Lifeworlds and Place Making. Taylor & Francis Group, 2018.

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13

1970-, Chan Garrett, and Sigma Theta Tau International, eds. Interpretive phenomenology for health care researchers: Studying social practice, lifeworlds, and embodiment. Indianapolis, IN: Sigma Theta Tau International, 2010.

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14

Phenomenology of Youth Cultures and Globalization: Lifeworlds and Surplus Meaning in Changing Times. Routledge, 2015.

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15

Atkinson, Will. Bourdieu and Schutz. Edited by Thomas Medvetz and Jeffrey J. Sallaz. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780199357192.013.17.

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Chapter abstract This chapter considers the relationship between the sociologies of Pierre Bourdieu and Alfred Schutz. It begins by making plain the shared rootedness of many of their ideas in the phenomenology of Edmund Husserl and tracing the different directions in which they took that influence, given the dissimilar states of the intellectual fields they were positioned in. It then goes on to compare the two thinkers on philosophical anthropology and epistemology, making the case that Bourdieu’s relational worldview fills in significant gaps in Schutz’s account. However, the author subsequently argues that Schutz’s vocabulary can, in turn, help plug holes in Bourdieu’s perspective too, pushing the latter toward becoming a “relational phenomenology.” These holes are, first, the sketchy depiction of conscious activity associated with the concept of habitus and, second, the neglect of how individual lifeworlds are structured by multiple fields.

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