The book is addressed to scholars and students in sociology and in phenomenological philosophy. It presents the work of Durkheim in a new light and discusses the prevailing interpretations in the collective intentionality approach. It also provides a fresh conception of collective consciousness which illuminates features unattended by the traditions initiated by John Searle, Dan Zahavi and the Center for Subjectivity Research, and the Nordic Society of Phenomenology. This lucidly written book is of interest to students and scholars researching Durkheim's, Husserl’s and Schutz’s works.
The book is addressed to scholars and students in sociology and in phenomenological philosophy. It presents the work of Durkheim in a new light and discusses the prevailing interpretations in the collective intentionality approach. It also provides a fresh conception of collective consciousness which illuminates features unattended by the traditions initiated by John Searle, Dan Zahavi and the Center for Subjectivity Research, and the Nordic Society of Phenomenology. This lucidly written book is of interest to students and scholars researching Durkheim's, Husserl's and Schutz's works. .
Philosophical work on the mind flowed in two streams through the 20th century: phenomenology and analytic philosophy. The phenomenological tradition began with Brentano and was developed by such great European philosophers as Husserl, Heidegger, Sartre, and Merleau-Ponty. As the century advanced, Anglophone philosophers increasingly developed their own distinct styles and methods of studying the mind, and a gulf seemed to open up between the two traditions. This volume aims to bring them together again, by demonstrating how work in phenomenology may lead to significant progress on problems central to current analytic research, and how analytical philosophy of mind may shed light on phenomenological concerns. Leading figures from both traditions contribute specially written essays on such central topics as consciousness, intentionality, perception, action, self-knowledge, temporal awareness, and mental content. Phenomenology and Philosophy of Mind demonstrates that these different approaches to the mind should not stand in opposition to each other, but can be mutually illuminating.
The book presents a contrasting study of the views of ancient Indian, Chinese, Greek, Middle Eastern, and Russian philosophers on creativity. It also discusses the subject of creativity as viewed by Freud, Jung, Adler, the Gestalt school, and other prominent Western psychologists. A special place is provided for an overview of the history of Soviet psychology, and of the revival of psychology in Azerbaijan after the fall of the Soviet Union. The author emphasizes the importance of the social environment in determining the development of the personality. He states that most personal activity is directed at serving the values of the surrounding society, not the values of the person himself. The author considers that creativity is a psychic defense mechanism which people use to solve everyday problems in order to restore their inner and outer equilibrium. Samad Seyidovs study of creativity comes at the right time and from the right place. Not only are we passing through a period of rapid change, particularly in such fields as nanotechnology, neuroscience, physiological psychology, and genetics, but also the participants in this change are no longer limited to a small group of western countries, but are increasingly appearing in different parts of the world. If the social upheaval that these changes are having in established societies is great, it is even greater in newly emerging societies. Are we equipped to manage these changes, and can the creative arts and sciences join to interpret them, drawing on their varied traditions in order to do so? That is surely the vital question that we carry away from Professor Seyidovs important study of personality and creativity. Prof. Eleni Karamalengu, National & Kapodistrian University of Athens
This book includes revised dissertation chapters from the author’s (second) PhD, which was awarded in 2020 by Murdoch University, Australia. It also includes three chapters summarising recent developments. This was an innovative, transdisciplinary, research project, using phenomenology as the over-arching meta-paradigm. The investigation involved collaborations and literature reviews across numerous disciplines, including philosophy, geography, ethnoecology, sociology and cultural studies. The book discusses three landscape language (ethnophysiography) case studies with Indigenous peoples in Australia and the USA. It features a detailed discussion of transdisciplinarity and provides a comprehensive example of how this approach can be applied to complex dwelling relationships, which people, from different cultures, have with specific topographic environments, turning terrain into landscape. It involves using phenomenology as a transdisciplinary meta-paradigm and describes phenomenological methods for integrating physical and social sciences, including an analysis of the worldviews of Indigenous peoples (for example, Manyjilyjarra Jukurrpa as Heideggerian topology).
A five volume collection of scholarly journal articles and chapters from books covering the subject of Emile Durkheim's work. The five volumes are thematically organized in the following sections: Volume I: 1. Durkheim: The man himself, 2. General sociology. Volume II: 3. Religion, 4. Epistemology and the philosophy of science. Volume III: 5. Morality and ethics, 6. Political sociology. Volume IV: 7. Suicide and anomie, 8. Division of labour and economics, 9. EducationP
mile Durkheim is often referred to as the father of sociology. Along with Karl Marx and Max Weber he was a principal architect of modern social science and whose contribution helped established it as an academic discipline. "The Division of Labor in Society," published in 1893, was his first major contribution to the field and arguably one his most important. In this work Durkheim discusses the construction of social order in modern societies, which he argues arises out of two essential forms of solidarity, mechanical and organic. Durkheim further examines how this social order has changed over time from more primitive societies to advanced industrial ones. Unlike Marx, Durkheim does not argue that class conflict is inherent to the modern Capitalistic society. The division of labor is an essential component to the practice of the modern capitalistic system due to the increased economic efficiency that can arise out of specialization; however Durkheim acknowledges that increased specialization does not serve all interests equally well. This important and foundational work is a must read for all students of sociology and economic philosophy.
