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Pragmatism and the Phenomenology of Suffering: Remarks on Antitheodicy, Detachment, and Embodied Subjectivity


Zurück zum Heft: Phänomenologische Forschungen 2019-2: Phenomenology and Pragmatism
DOI: 10.28937/1000108368

Inhalt

  • | Kapitel kaufen Cover1
  • | Kapitel kaufen Inhaltsverzeichnis3
  • | Kapitel kaufen Introduction: Phenomenology and Pragmatism5
  • | Kapitel kaufen Sami Pihlstrçm: Pragmatism and the Phenomenology of Suffering: Remarks on Antitheodicy Detachment, and Embodied Subjectivity13
  • | Kapitel kaufen Ryosuke Ohashi,: Phainomenon‘ und ,Pragma‘ aus euro-japanischer Perspektive – Zur Idee des ,phänomenologischen Pragmatismus‘ im Geschichtsdenken31
  • | Kapitel kaufen Matthias Jung: Philosophie als Wissenschaft? Der gesellschaftliche Ort philosophischen Denkens bei Dewey und Husserl45
  • | Kapitel kaufen Niels Weidtmann: Erfahrung in Pragmatismus und Phänomenologie – Von der Erfahrung der Wirklichkeit zur Wirklichkeit der Erfahrung65
  • | Kapitel kaufen Sebastian Luft: Phenomenology without Foundations = Pragmatism? – Or: What is Left of Phenomenology After a Pragmatic Critique91
  • | Kapitel kaufen Karin Amos: Otto Friedrich Bollnow und John Dewey im Dialog115
  • | Kapitel kaufen Sara Heinämaa: Epoché as Personal Transformation – On the Similarities between the Philosophical Changeof Attitude and Religious Conversions133
  • | Kapitel kaufen Jason Bell: Lotze’s System SIGMA: An Inspiration for Pragmatic ‘Internal and External Meaning of Ideas’and Phenomenological ’Intentionality’?161
  • | Kapitel kaufen Steven Crowell: Transcendental Phenomenology as Irony?187
  • | Kapitel kaufen Autorinnen und Autoren207

Beschreibung

This essay compares Emmanuel Levinas’s phenomenological examination of the ”excess” of suffering to William James’s pragmatism, arguing that both thinkers develop an ”antitheodicist” criticism of theodicist attempts to render suffering meaningful. Their antitheodicism is ultimately based on their phenomenological recognition of the embodied character of human subjectivity and of suffering. The relation between involvement and detachment is then investigated as an issue concerning our ethically appropriate ways of attending to others’ suffering. These notions are also illuminated by some literary references.