Continental Philosophy Research Articles

Thomas Elsaesser, European Cinema and Continental Philosophy: Film as Thought Experiment

Thomas Elsaesser, <i>European Cinema and Continental Philosophy: Film as Thought Experiment</i>

Un art du quotidien ? A partir de Georges Perec et Vilhelm Hammershøi

An art of the everyday? Parting from Georges Perec and Vilhelm Hammershøi (Abstract)Contemporary continental philosophy seems to be deeply connected to art, whether it is poetry and literature (from Heidegger to Derrida), painting (Merleau-Ponty, Maldiney) or music (since Bergson). This connection is built upon the primacy of a trial of the invisible, which is very often a trial of the event. The aim of this article is to establish an art of the everyday freed from this contemporary "eventism". We thus examine how the researches of Georges Perec in literature and of Vilhelm Hammershøi in painting meditate on the strangeness of the everyday – its flatness, its silence – which are irreducible to this aesthetic trial as it can be conceptualized by the philosophy of the life of Deleuze-Guattari and by the humanism of Levinas. This research thus beckons towards an art of the common contesting the contemporary primacy of the vital and the (in)human.

Philosophical roots of argumentative writing in higher education

The split between analytic philosophy (AP) and Continental philosophy (CP) has mainly preoccupied scholars of philosophy so far, but in fact, it has broader pedagogical implications. This article argues that conventions of argumentative writing, as taught in colleges today, have their roots in analytic philosophy and its assumptions regarding ways of disseminating knowledge. Behind writing instructors’ emphasis on the ‘thesis and evidence’ structure lie analytic tendencies such as verifiability and intersubjectivity. By contrast, Continental philosophy emphasises the subjective human experience, which leads to a more experimental form of writing. This split and the embeddedness of argumentation in analytic philosophy is indispensable in comprehending the rationale behind the conventions of academic writing taught in colleges today.

История, современное состояние и метафилосо­фия оппозиции «аналитическая/континентальная» философия

The aim of the article is to review the literature devoted to the opposition of analytical and continental philosophy. Despite the existence of various typologies of the philosophy of the 20th century, this opposition is a key characteristic of the current state of affairs in the twentieth century’s philosophy. The article describes various characteristics of the op­position and demonstrates that the establishment of its status stimulated the development of research on the history of opposition and the search for common roots of its sides. The emergence of the opposition is associated with Mill’s criticism of Coleridge’s philosophy and Russell’s criticism of Bergson’s ideas, which meant a certain cultural break between the British and continental philosophical traditions. The article also draws attention to the point of view according to which the opposition of analytical and continental philosophy is a manifestation of the opposition of classical and non-classical philosophical traditions. Certain emblems of the establishment of the opposition were the results of the collo­quium at Royaumont in the 50s of the last century and the written discussion between Derrida and Searle regarding Austin’s ideas in the 70s. At the same time, there are gradu­ally more and more works aimed at a dialogue between the two traditions and at the demonstration the mutual interest of philosophers who belong to different philosophical traditions, to each other’s works. Such a dialogue leads to the study of options for the de­velopment of philosophy in the future – the creation of a “synthetic” philosophy, the pro­posal to replace the opposition with other ones, in particular, “post-analytical/metaconti­nental”. An increasing number of philosophers argue for the connection of this opposition with a different understanding of the very nature of philosophy, which leads to statements about the metaphilosophical nature of the opposition. The review includes works by do­mestic and foreign (mostly English-speaking) authors published, with a few exceptions, in the last two decades; works written in line with both philosophical traditions are presented.

Applying Gloria Anzaldúa’s Creative Works to Speculative Realism: Bridging Jane Bennett’s Vital Materialism and Graham Harman’s Object-Oriented Philosophy

In a 1983 interview with Christine Weiland, Gloria Anzaldúa posited that human and nonhuman connectivity exists outside hierarchical arrangements. Some twenty years after Anzaldúa’s interview, the “Speculative Turn” emerged in continental philosophy which critiques anthropocentrism in modern philosophy and reconceptualizes nonhuman subjectivity. While Anzaldúa’s scholarship addresses core issues that are highlighted by the speculative turn, little scholarship exists that places her into conversation with these new trajectories in continental philosophy. In this essay, I aim to contribute to this nascent scholarship and explore the question, How can Anzaldúa’s creative work contribute to and expand scholarship of the speculative turn? I investigate how Anzaldúa’s work can help bridge connections between differing veins of speculative turn thought, specifically Graham Harman’s object-oriented philosophy (OOP) and Jane Bennett’s vital materialism (VM). Conversations between Harman and Bennett demonstrate a split in understanding nonhuman autonomy and relationality and represent incompatibilities between OOP and VM. Interested in these departures, I posit that Anzaldúa’s creative works, such as poetry and drawing, offer ways to challenge problematic human/nonhuman relations and bridge philosophical divides within the speculative turn.

Концепт сознания как проблемное поле современной философии

This article studies the concept of mind, problems of consciousness, and its solu­tions through opportunities and limitations of the continental and analytical phi­losophy in contemporary science and humanities. This research shows that, on the one hand, analytical and scientific perspective shows mind and conscious­ness as a methodological concrete process that could be divided into separate components. Moreover, each component has a specific function and localization. As a result, this perspective allows to computer simulation and various applica­tions. However, a variety of definitions leads to certain confusion, as well as the inability to relate the individual experience to these concrete theoretical models. On the other hand, continental philosophy and humanities provide a large amount of material about the individual mind and consciousness. However, this complete individual picture complicates the generalizations and also forbids the search for universal laws and its application. As a result, both opportunities and limitations of contemporary philosophical traditions allow the necessary of the theoretical synthesis. Moreover, studying the concept of mind through prob­lems of mind and consciousness shows that isolated solutions could be ineffec­tive. However, the important question here is how such a synthesis can be car­ried out, since modern attempts, for example, neurophenomenology, meets methodological limitations studied in this article.

Reflections on Glock’s Conception of Analytic Philosophy

The paper tries to critically expose Hans-Johann Glock’s <i>What is Analytic Philosophy</i>? In this work, Glock identifies the limitations within the geographical, linguistic, historical, methodological, metaphysical and normative oriented conceptions of analytic philosophy. By developing a comparison of analytic and continental philosophy, he shows that no strict criteria could be employed in order to make such a distinction. In return he emphasizes the idea of a family resemblance amongst different proponents and strands of thought within the analytic tradition. This family resemblance is used to explore whether or not there is an underlying thread that is manifested in the different orientations that are identified under analytic philosophy. By analyzing Glock’s conception of analytic philosophy, it will be argued that, the book successfully shows the limitations of conventional definitions of analytic philosophy, exposes the current attempt to equate scientism and logical positivism with analytic philosophy in general, and also demonstrates the relevance of the analytic tradition in today’s world where the need for analysis is more than ever required. It does not limit the significance of analytic philosophy to the analysis of language and shown how there is also an interest in metaphysical and epistemological considerations. Still, Glock also needs to further articulate his thesis of family resemblance, and show whether it constitutes an orientation, philosophical current or perspective within the analytic tradition.

The Pluralist Revolt

Post–World War Two philosophy in America has been divided into the mainstream of analytic philosophy and a family of nonanalytic schools of thought, for example, continental philosophy and American pragmatism. The current balance of power among these perspectives reflects an event that occurred forty years ago: the “Pluralist Revolt” at the 1979 APA Eastern Division Meetings. What follows is a progress report on the Revolt’s hopes. The tale has something to do with the recent history of philosophy, Richard Rorty, truth, and with the New York Christmas of 1979. It also has to do with recent politics. For while, as the Pluralists hoped, nonanalytic philosophy is today more prominent, and mainstream analytic philosophy more pluralist, than in the 1970s, political trends of recent decades have differently affected analytic and nonanalytic philosophers. The result may be a new version of what C. P. Snow called “The Two Cultures.”

Margolis as Columbia Naturalist

AbstractIs Joseph Margolis a member of the often neglected school of “Columbia naturalism”? Columbia naturalism promoted a distinctive non‐reductive nationalism in mid‐twentieth‐century America. Inspired by pragmatism, and Dewey in particular, its members included Ernest Nagel, John Herman Randall, Joseph Blau, Herbert Schneider, and Justus Buchler. Margolis received his degree from Columbia in 1953. Neither his early work in aesthetics nor his mature attempt to justify pragmatic themes in an uncompromising dialogue with analytic and continental philosophy seems particularly “Columbian.” Neither does his radical endorsement of a kind of relativism. However, Margolis is after all some kind of naturalist. Furthermore, the Columbians shared a forgotten doctrine, called “objective relativism.” If the combination of naturalism and relativism is a Columbian fruit, Margolis may have has fallen closer to the tree than first appears.

Precarity and Resistance: A Critique of Martha Fineman's Vulnerability Theory

AbstractContemporary feminist theory by and large agrees on criticizing the traditional, autonomous subject and instead maintains a relational, dependent self, but the vocabulary used to describe the latter remains contested. These contestations are seen in comparing the approach of some feminist legal theory, as demonstrated by Martha Fineman, to the approach of some feminist theory that draws on continental philosophy, as demonstrated by Judith Butler. Fineman's concept of vulnerability emphasizes the universality of vulnerability in the human condition, arguing that a “responsive state” is most conducive to producing subjects who are “resilient” in the face of neoliberal pressures. We argue that vulnerability, as an existential as opposed to a political description, is a limited rubric under which to organize against neoliberal forces. Further, we contend that Fineman's rhetoric of resilience risks reiterating a neoliberal logic of individualized self-management. In response, we look to Butler's concept of precarity, which underscores particular social conditions, as opposed to universal ontological vulnerabilities, that debilitate certain subjects. At stake is how we respond to neoliberal forces today: a vocabulary of precarity poses a more effective challenge than one of vulnerability, for it opens onto not merely individual or institutional resilience but grounded, communal resistance.

Remember Me: Memory and Forgetting in the Digital Age by Davide Sisto

0 recognize the novel’s significance. Presumably for the same reason, the original title of the novel is changed from Hole to We Trade Our Night for Someone Else’s Day, a lyric by Ekatarina Velika, a hugely popular but dissolved Serbian-based rock band whose song titles Bodrožić uses as chapter headings. Damjana Mraović-O’Hare Carson-Newman University Davide Sisto Remember Me: Memory and Forgetting in the Digital Age Trans. Alice Kilgarriff. Medford, Massachusetts. Polity Press. 2021. 155 pages. MEMORY AND FORGETTING in the Digital Age is a descriptive subtitle for Italian philosopher Davide Sisto’s book, Remember Me. Early on, the author underlines that he does not subscribe to the common understanding of “memory” and “forgetting” as opposites. Instead, he insists that they are two sides of the same coin: “the very act of remembering implies an act of forgetting.” Memory is not total recall but the fictionalization of the past, which deviates from actual events, even if only in the level of detail it provides or the point of view from which it is recounted. This deviation requires forgetting. One of the most profound ways in which our society has changed over the last decades is arguably through our use of the internet, social media, and smartphones. This has not only changed how we act and interact but also how we tell stories. In the initial pages of Remember Me, Sisto references Jonathan Gottschall’s beautiful book The Storytelling Animal—Homo fictus —which builds the thesis that humans’ defining feature is that they tell stories. Storytelling not only factors into our identity but is our identity, individual and shared. We live in stories. We are stories. Our ruminating mind’s stream of consciousness is constantly telling us the story of what we think, want, fear; who we were; what we did well or badly and why; and what we could do tomorrow. Sisto sketches the ways in which technology has changed our memory-making by taking us on a journey that starts with the early days of the internet. It unfolds through many tales of people journaling the progression of terminal illness or a family mourning the murder of their daughter while still receiving pictures on social media that depict the victim with the husband who killed her. The author puts these illustrative examples into the context of novels, short stories, sci-fi, and dystopian movies. The English series Black Mirror, for example, is referenced throughout the book for having made fictionalized predictions of some of what we see today and, perhaps, of some of what is yet to come. Still, for all the references to fiction and continental philosophy, we see none to psychology, neuro-, or computer science . Even in places where one might see an obvious opportunity to discuss some of the underlying science, little is provided. Despite social media featuring heavily in his 125 pages, Sisto makes no mention of our psychological propensities, heavily studied and exploited by Stanford social scientist B. J. Fogg, that make it so addictive . When discussing transhumanism—a subject deserving of more than the halfpage it got—he references Aldous Huxley’s brother, Julian, who popularized the term, but does not explore how the field has evolved since Huxley’s 1957 publication. Likewise, late in his book, he dedicates four pages to the speculative possibility of mind-uploading but fails to discuss any ideas from AI or consciousness research on the topic. Perhaps most regrettably, empirical data is entirely missing from the book. Today “we pretend to live as if we never die,” Sisto writes. But, if that is so, why not discuss empirical studies on how facing death and grief has changed over the last decades in different parts of the world? Individual anecdotes are of course useful to form hypotheses or to breathe life into what might otherwise be pure numbers . Fiction and philosophy still have an important part to play in how we understand our world. However, their role has changed from what it once was. Sisto’s often poignant accounts and wide literary and cinematic references do not make up for the fact that when discussing the psychological and societal effects of our...

THE PHILOSOPHIES OF AMERICA READER: FROM THE POPOL VOH TO THE PRESENT EDITED BY KIM DÍAZ AND MATHEW A. FOUST

Reviewed by: The Philosophies of America Reader: From the Popol Voh to the Present ed. by Kim Díaz and Mathew A. Foust Justin Pack Edited by Kim Díaz and Mathew A. Foust The Philosophies of America Reader: From the Popol Voh to the Present Bloomsbury Press, NY. 450 pgs. Index The editors of this new collection are clear with their intention: "The Philosophies of America Reader aims to widen the scope of American philosophy beyond its traditionally traced borders" (xv). This actually undersells what they are doing, which is an effort to carve out a new space that could perhaps best be labelled "Philosophies of the Americas" and includes Latin American philosophy, Native American philosophy, African American philosophy, American Transcendentalism, Pragmatism and some Asian American philosophy. There are thus multiple potential audiences for this text: (1) traditional "American philosophy" programs, (2) pluralist programs looking for a text that speaks to the diverse peoples and traditions of the Americas, (3) programs looking for a textbook for "philosophy and diversity" or similar courses. There is a critical ambiguity at play here. "American philosophy" is most often taken to mean primarily pragmatism and "American philosophy" courses tend to focus on Peirce, James and Dewey. If someone who was not familiar with the typical academic divisions in philosophy took an "American philosophy" course, they might do so expecting a course that reflects the diversity of America (USA) or the Americas. Instead, they will find a course on pragmatism. One way to clarify this ambiguity would be consistently distinguish "pragmatism" from "American philosophy" and treat the former as a member of the latter. The editors were trained in traditional "American philosophy" and would like to widen the "notion of who might count as an American philosopher" (xviii). This is part of the efforts to recognize and recover figures that have not been traditionally emphasized, especially female and minority voices. In pragmatism, this could include figures like Jane Addams, Mary Parker Follett, Alain Locke or W.E.B. Du Bois. The editors claim that while such efforts are laudable, they tend to tokenize non-White and non-male voices. As such, it is not enough to highlight more figures within pragmatism, rather to avoid this tokenizing we may need to move beyond the boundaries of pragmatism. Thus The Philosophies of America reader seeks to expand "American philosophy" beyond pragmatism not only to philosophies of America (USA) but to philosophies of the Americas (North and South). [End Page 406] The result is not pragmatism, but "philosophies of the Americas" of which pragmatism is one approach existing alongside Latin American, Native American, African American and other philosophies. I suspect most pragmatist philosophy programs (that are committed to pragmatism) are not going to want to completely revamp their academic programs to this degree, but this text would serve as a good foundation to a course that locates pragmatism among other American philosophies. The Philosophies of America Reader is relevant to a much larger audience than pragmatists looking to be more inclusive. For pluralist philosophers and pluralist programs, this is a very exciting text. It takes multiple marginalized traditions and seeks to put them in conversation without tokenizing them. Absent from this text are the most dominant traditional voices in philosophy—analytic philosophy and continental philosophy. Instead we have the diverse philosophies of the Americas. A typical textbook in a philosophy and diversity course might be something more like a "world religions and philosophies" text book. This book however draws the boundaries at the Americas. This means that instead of Asian and African philosophies we get essays from Asian Americans and African American figures. As such, this book is not a replacement for "world religions and philosophies" text books, but a new space that is centered on the experiences of Americans and the philosophical problems of the Americas. The editors include a sample syllabus for a course called "Philosophies of America" that could easily work in pluralist programs as a philosophy and diversity text that is tied more closely to readers in the Americas than "world religion and philosophies" texts, or as a situating course for pragmatism programs. Inevitably the scale of the text creates...

PRAGMATIST PHILOSOPHY AND DANCE: INTERDISCIPLINARY DANCE RESEARCH IN THE AMERICAN SOUTH BY ERIC MULLIS

Reviewed by: Pragmatist Philosophy and Dance: Interdisciplinary Dance Research in the American South by Eric Mullis Aili Bresnahan By Eric Mullis Pragmatist Philosophy and Dance: Interdisciplinary Dance Research in the American South Palgrave MacMillan, 2019, 247 pp. with index Eric Mullis' Pragmatist Philosophy and Dance is a thoroughly multi-disciplinary and transdisciplinary book that is centered on and deeply engaged in the experimental and lived experience of Pentecostal dance in the American and Appalachian South. The focal point for Mullis' research is not observation and critique of dance as embodied religious practice from a critical distance (although he does engage it critically and analytically) but from the inside, embedding his own person and body into the environment with all the resources of the unifying self that he has at his disposal to not just understand the form but feel it and live it. This makes Mullis a true William Jamesian and John Deweyan pragmatist; he doesn't just critically reflect on the work of classical pragmatists but he takes the reader on a sustained and deep dive into the qualitative, aesthetics, doing-and-undergoing world of the phenomenon he is analyzing. He does this as both a maker and creator of his own form of artistic representation of religious, ecstatic dance, using tools from contemporary and postmodern dance, theatre, and performance, and as an audience member and participant of Pentecostal services. He tells us about his process, which is reminiscent of Dewey's Barnesian explanation of how artists create art in Art as Experience, and he is willing to open himself up to the worries and possibility that he might, in the process, also experience true transformation and religious conversion (which has echoes of James' Varieties of Religious Experience). The primary value of this book for the pragmatist scholar is thus not historical analysis of pragmatic texts (although Mullis does some exegesis as well) but his example of how to be a pragmatist philosopher. To clarify, this is not beauty-parlor or armchair philosophy but one that lives, transacts, and trades in the historical and cultural environment that Mullis seeks to understand. The reader who chooses to follow his lead finds themselves immersed in theories of religion, comparative dance practice, theatre studies, ethnography of folk aesthetics, philosophy of pragmatism, Continental philosophy, analytic philosophy, and East Asian philosophies (also reminiscent of Dewey), as well as experiential choreographic and religious practice. It's comprehensive, dense, and at times, a bit unwieldy as a result, but it is organized in such a way [End Page 402] that the reader can skip around and focus on the parts and pieces of most interest and relevance to them. The organization and movement of the book is as follows: Eight chapters progress not in linear or chronological fashion but in an interweaving way. The book does have forward motion in that it's laid out in a way that seeks to advance our understanding of the exploration that Mullis is undergoing, but it does not take the form of an analytic unfolding argument. There is no propositional claim that Mullis is providing evidence for; the exploration, growth, development and embracing of fallibilism along the way is also more pragmatic in overarching method than analytic. And yet, conclusions are drawn and theories advanced along the way. Close explanation of all the methodologies employed, how they intersect, and the difficulties and limitations of interweaving all of these into the rich tapestry that he has created, shows up in the "Concluding Thoughts" section of Chapter 8. It's so illuminating that it may benefit the reader to skim this section before beginning to read the rest of the book for frame of reference. Chapters 1–4 set the historical stage for the book's philosophical and theatrical dance analysis. Chapter 1 outlines the pragmatic sources to be used in the book, including references to Dewey, James, and Richard Shusterman. Here Mullis explains why this is a pragmatist book, which for Mullis means that it is centered on experimental, first-person research as well as embracing pluralism and meliorism (the idea that the world can be made better with effort). He then explains how all of these theories...

Растения философов: Интеллектуальный гербарий (Философский гербарий (пролог), Платонов платан (глава 1))

Michael Marder, a well-known specialist in environmental philosophy and political theory, studied at universities in Canada and the United States, received a Ph. D. from the New School of Social Research in New York, and taught at the Universities of Georgetown, Saskatchewan, and Washington. He conducted research at the University of Lisbon and served as an associate professor of Philosophy at Duquesne University in Pittsburgh before becoming a research professor at the University of the Basque Country. M. Marder is a member of the editorial board of journal «Telos» (New York), as well as the editor of four book series: «Political Theory and Contemporary Philosophy», «Critical Plant Studies», «Future Perfect: Images of the Time to Come in Philosophy, Politics, and Cultural Studies» and «Palgrave Studies in Postmetaphysical Thought». Michael Marder works in the phenomenological tradition of continental philosophy. He is the author of books «Grafts: Writings on Plants» (2016), «The Chernobyl Herbarium: Fragments of an Exploded Consciousness» (2016), «Heidegger: Phenomenology, Ecology, Politics» (2018) и «Dump Philosophy: A Phenomenology of Devastation» (2020). Most of his philosophical works are focused on constructing a concept in which plants are viewed as beings with their own form of subjectivity. He is best known for the monograph «Plant-Thinking: A Philosophy of Vegetal Life» (2013). Marder's book «The Philosopher’s Plant (Intellectual Herbarium)» (2014), from which the prologue «Philosophical Herbarium» and the first chapter «Plato's Plane Tree» are taken for translation, is devoted to the relationship between philosophy and plants. The author believes that philosophy did not pay due attention to plants, and seeks to fill this gap. The book contains twelve stories, each of which relates a famous philosopher to a plant or flower (Plato’s Plane Tree, Avicenna’s Celery, Kant’s Tulip etc.), which, according to Marder, allows a deeper understanding of his philosophical ideas.

God Without Metaphysics: Some Thomistic Reflections on Heidegger’s Onto-Theological Critique and the Future of Natural Theology

The Heideggerian critique of onto-theology has attained a semi-canonical status for continental philosophy of religion. But is the critique itself sound, and does it actually result in a richer philosophical and theological discourse concerning God? In this paper, I argue that Heidegger’s onto-theological critique suffers from serious difficulties. First (section II) I examine the critique, summarizing and condensing the critique in its essentials. I use Westphal’s fourfold criteria as a way of giving it some precision, while presenting it in relative independence from Heidegger’s own account of Being. In section III, I examine the results of non-onto-theological discourse on God post-Heidegger, suggesting, using the examples of John Caputo and Richard Kearney, that Heidegger’s onto-theological critique has not inspired a less problematic religious discourse. In the fourth and final section, I question the legitimacy of the critique itself. While Heidegger’s critique of onto-theology has the seemingly admirable goal of rendering our discourse about God less instrumental and idolatrous, a careful analysis of the criteria themselves reveals that onto-theology either misinterprets natural theological discourse on God or subjects it to impossible requirements.

Review

Review

The introduction of the problem of personal identity in the university course of philosophy

The article considers the introduction of the problem of personal identity in the structure of the course of philosophy. The introduction of new material is the attempt to redesign the academic course of philosophy, simultaneously keeping its traditional structure. The problem of personal identity is a topical issue in analytic philosophy. However, it is not much learnt in Ukraine, where academic circles mostly orient to continental philosophy. The paper analyses the subject area of personal identity: its metaphysical status, the nature and conditions of personhood, the possible criteria, and the method of though-experiment. Then, it shows the steps of introducing personal identity in the course of philosophy. The novelty of the article is in the fact that the problem of personal identity is introduced for non-philosophy students for the first time at Ukrainian university course of philosophy.

Tracks: A Material Phenomenology of the Road

This project is a convergence of environmental philosophy and variant strains of continental philosophy. The aim is to make the familiar a bit unfamiliar, partly by understanding the road as an event, and partly by experimentally downplaying the significance of human intentions, particularly given that originary tracks were frequently the result of simple useage. We humans are always on the road, which in a fundamental sense is going nowhere or, alternatively, is possibly heading toward a dead-end.

ПРОЄКТ "НЕПОМІТНОЇ (НЕЯВЛЕНОЇ) ФЕНОМЕНОЛОГІЇ" ДЖЕЙСОНА АЛВІСА В КОНТЕКСТІ РЕЛІГІЙНОГО ДОСВІДУ

We analyzed the work "The Inconspicuous God: Heidegger, French Phenomenology, and the Theological Turn", Jason W. Alvis, Indiana University Press, 2018, as well as reviews of it by Daniel Cox, Joerie Shrivers, Bernard Prusak. J. Alvis takes as a basis Heidegger's concept of eine phänomenologie des Unscheinbaren, which he tried to apply to the phenomenological study of religion and religious experience. Thus, synthesizing the concept of Martin Heidegger with the legacy of French philosophers, J. Alvis develops his own idea of inconspicuous phenomenology. The presented project by J. Alvis differs significantly from the context in which the analytical tradition today examines religious experience. Taking into account the novelty of the book, one can speak not only about the significant significance of this project in the continental philosophy of religion, but also about a new step in phenomenology, research on the developments of M. Heidegger and research on the concepts of religious experience. In the article, we analyzed how the approach of J. Alvis is connected with reduction, as well as with the era of entertainment, which the author so often mentions. Although J. Alvis himself does not mention the problem of God-forsakenness and secularized society, nevertheless his project can be successfully considered in the context of these problems of the 21st century. The work of J. Alvis that we have chosen, as well as the reviews of it, have not been translated into either Ukrainian or Russian, so this article can be perceived as an impetus for a dialogue between modern researchers of phenomenology and religious experience. Overcoming the stages of argumentation for his own project of imperceptible phenomenology, J. Alvis raises the ever-actual topic of dialectical perception and, in the end, calls for abandoning the outdated metaphysical dialectics. Quite a provocative thesis, but this is exactly how the researcher proposes to come up with a statement that the "phenomenology of religion" is not an oxymoron.

Converts to the Real: Catholicism and the Making of Continental Philosophy

Converts to the Real: Catholicism and the Making of Continental Philosophy