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Heidegger Becoming Phenomenological
In this first book-length study of the topic, Robert C. Scharff offers a detailed analysis of the young Heidegger’s interpretation of Dilthey’s hermeneutics of historical life and Husserl’s transcendental phenomenology. He argues that it is Heidegger’s prior reading of Dilthey that grounds his critical appropriation of Husserl’s phenomenology. He shows that in Heidegger’s early lecture courses, a “possible” phenomenology is presented as a genuine alternative with the modern philosophies of consciousness to which Husserl’s “actual” phenomenology is still too closely tied. All of these philosophies tend to overestimate the degree to which we can achieve intellectual indep...
How History Matters to Philosophy
In recent decades, widespread rejection of positivism’s notorious hostility toward the philosophical tradition has led to renewed debate about the real relationship of philosophy to its history. How History Matters to Philosophy takes a fresh look at this debate. Current discussion usually starts with the question of whether philosophy’s past should matter, but Scharff argues that the very existence of the debate itself demonstrates that it already does matter. After an introductory review of the recent literature, he develops his case in two parts. In Part One, he shows how history actually matters for even Plato’s Socrates, Descartes, and Comte, in spite of their apparent promotion o...
Comte After Positivism
This 1996 book provides a detailed, systematic reconsideration of Auguste Comte.
New Femininities
This collection of original essays looks at the way in which experiences and representations of femininity are changing, and explores the possibilities for producing 'new' femininities in the twenty-first century. The volume includes a Preface by leading feminist scholar Angela McRobbie.
How History Matters to Philosophy
With the era of positivistic hostility toward philosophy's past ending, renewed debate has started concerning the relationship between philosophers and their history. The lead question is usually whether philosophy's past should matter to present practice, but Scharff argues that it inevitably does matter. In Part 1, he shows how history matters even for Socrates, Descartes, and Comte, despite their seemingly ahistorical Platonic, Cartesian, and Positivistic ideals. In Part 2, through interpretations of Dilthey, Nietzsche, and Heidegger, Scharff describes what "having a history" involves today, when the tradition we inherit encourages the idea that having one is optional and surmountable.
