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In this work, Hermann Schmitz introduces the main theses of New Phenomenology. He also offers a new solution to the problem of freedom and a critique of the current age of irony.
The contagious joy of a party, the solemn silence in a church, the gloomy atmosphere of rows and rows of identical houses in an ugly city. Through a criticism of the reification and psychologization that goes back to the very beginning of Western philosophy, Hermann Schmitz offers a fundamentally new theory of embodiment and feelings based on atmospheres, unstable but powerful phenomena that fill the "surfaceless spaces" of lived experience. This collection of essays, selected by Schmitz himself, offers a comprehensive portrait of his theory, both in its fundamental outlines and later progress.
A new way of looking at the relationship between man and nature is necessary as conventional approaches to nature conservation are failing. Maltzahn shows alternative ways of understanding drawing on evidence from philosophy and the history of science (phenomenology, visual thinking, Gestalt psychology)
Historically, phenomenology began in Edmund Husserl’s theory of mathematics and logic, went on to focus for him on transcendental rst philosophy and for others on metaphysics, philosophical anthropology, and theory of interpretation. The c- tinuing focus has thus been on knowledge and being. But if one began without those interests and with an understanding of the phenomenological style of approach, one might well see that art and aesthetics make up the most natural eld to be approached phenomenologically. Contributions to this eld have continually been made in the phenomenological tradition from very early on, but, so to speak, along the side. (The situation has been similar with phenomen...
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Part 7: Contains results of U.S. Government investigation of German-based I.G. Farben international cartel organization and activities in support of Nazi and possible future German military efforts
In this thesis, the phenomenon of fundamental hope is understood as atmosphere. As a metaphor, hope as atmosphere finds a new expression of hope other than the light-metaphor that dominates the discourse of hope. Hope is not only the light that illuminates the dark moments of life, but also, more fundamentally, in the air, it lies in the sphere in-between and saturates each life experience and every living moment. As an existential reality, hope as atmosphere reveals our hopeful way of atmospheric co-existence. Communal love constitutes the ground of this hopeful co-existence, it keeps the hopeful co-existence constantly refreshed and open, guaranteeing more possibilities of hope. On the basis of communal love, hopeful co-existence shows its ontological meaning as a way towards life. The thesis of hope as atmosphere finds resonance and expression not only in Christian trinitarianly based understanding of hope, but also in the most central doctrine of co-humanity in Confucianism.