James M. Edie

William James and Phenomenology

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Phenomenology and science : in contemporary european thought

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Husserl vs. Derrida

It is striking (and somewhat embarrassing) to observe that in the now very large literature devoted to the works of Jacques Derrida very little critical attention has been paid to the strictly philosophical import of either his interpretations of other philosophers or to the ultimate content of his own philosophy. Certainly we have a great body of texts from students, admirers, and followers of Derrida, particularly in this country, who almost uncritically accept and then attempt to repeat in similar idioms the things that he has said or is interpreted as having meant. But serious philosophical comment is very sparse, whether from the side of analytical Anglo-American philosophy or from the side of phenomenology. Of course, we have the very penetrating analysis and criticism of his thought presented by John Searle, but Searle is almost unique among analytical philosophers for paying any attention to Derrida at all, unless, like Richard Rorty, they have also already given up philosophy for a sociology of communication.

The philosophical framework of Sartre's theory of the theater

Both in his life and in his thought Jean-Paul Sartre was frequently theatrical, as exaggerated as his prose. He really believed that “the chief source of great tragedy is human freedom.” In this spirit he rewrote several ancient myths and was not at all bothered by the ironic incongruity of asserting that “Oedipus is free; Antigone and Prometheus are free. The fate we think we find in ancient drama is only the other side of freedom. Passions themselves are freedom caught in their own trap.”1 Sartre’s continual invocation of freedom and his own experience of being free pervade all his writings.

On Confronting Species-Specific Skepticism as We Near the End of the Twentieth Century

Ever since Socrates “called philosophy down from heaven to earth” to locate it in the cities and in the lives of individual human beings by exhorting them to turn within to their souls and to the concepts (logoi) that dwell therein, to turn to a knowledge of oneself first of all, to examine one’s own inner life in its acts of knowing, believing, desiring, willing, evaluating, giving meaning and intelligibility to the chaos of earths, airs, fires, waters and bones, sinews, humors, and joints, which confront us in raw nature, Western philosophy has seen the necessary turn to the foundations of experience and of reality-as-experienced which has come to be called “foundationalism” in philosophy. In their many different ways all of the greatest philosophers of our tradition have been “foundationalists”: Plato, Aristotle, Augustine, Aquinas, Descartes, Spinoza, Leibniz, Kant, Hegel and Husserl, to mention only the “giants,” who together and separately constitute the backbone of Western philosophy.

JOHN WILD AND PHENOMENOLOGY

John Wild, who was born on April 10, 1902, in Chicago, where he received his early education in philosophy at the University of Chicago, and then after a Master of Arts degree from Harvard University, returned to the University of Chicago for his doctoral study which he completed in 1926, was always a maverick in philosophy. Apart from a brief period at the University of Michigan most of his university life was spent in the faculty of philosophy at Harvard University, until he came to Northwestern in 1961, and then left for Yale almost immediately thereafter in 1963.

Merleau-Ponty: The Triumph of Dialectics Over Structuralism

It is truly astonishing that not one of the numerous commentators on the thought of Merleau-Ponty, not even those who have been concerned with his philosophy of language, have given much serious attention to what seems to me to be the pivotal work in his development, namely The Prose of the World. This work is, of course, devoted primarily to the philosophy of language, which was not at all stages of his development at the center of his philosophical investigations. Nevertheless, from the years 1949 to roughly 1959 it was the question of language which was at the center of his preoccupations. Moreover, if we go back to the period shortly after he took up teaching at the Sorbonne in Paris, and when he presented his candidacy for the chair of philosophy at theCollege de France, he described the work on this book, The Prose of the World, as being an integral part, perhaps the most important part, of the future culmination of his philosophical career.1