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Digitalyzing Max Scheler” (KonSchel)<br />- Collaboration Partner of SNF-funded research project "Communities of Dialogue. Russian and Ukrainian Émigrés in Modernist Prague" (ComDial)<br /><br />He studied Philosophy (2008) and History (2011) at the University of Vienna and defended his PhD in Philosophy with “summa cum laude” (2013). After his PhD, he has held postdoctoral research and teaching positions at the universities of Vienna (Austria), Leuven (Belgium), Darmstadt (Germany), Prague (Czech Republic) and Kaiserslautern/Landau (Germany). He is currently based in Switzerland at the Université de Fribourg and the University of St. Gallen.<br /><br />His research areas cover phenomenology and continental philosophy. He has a special interest in early German Phenomenology (Husserl, Scheler, Heidegger, a.o.) and in so-called "French Theory". His main research focus concerns various aspects of temporal existence (time, death, aging). He also works on several aspects of political philosophy (war, Europe, violence, political subjectivity). More recently, he focusses on Hegel's influence on the phenomenological movement on the one hand, and issues in the Philosophy of Technology on the other.<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="suggested-academics-container"><div class="suggested-academics--header"><p class="ds2-5-body-md-bold">Related Authors</p></div><ul class="suggested-user-card-list"><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a href="https://unizg.academia.edu/AndrejDujella"><img class="profile-avatar u-positionAbsolute" alt="Andrej Dujella" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/29857/9709/9189/s200_andrej.dujella.jpg" /></a></div><div class="suggested-user-card__user-info"><a 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class="nav-container backbone-profile-documents-nav hidden-xs"><ul class="nav-tablist" role="tablist"><li class="nav-chip active" role="presentation"><a data-section-name="" data-toggle="tab" href="#all" role="tab">all</a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Books" data-toggle="tab" href="#books" role="tab" title="Books"><span>5</span> <span class="ds2-5-body-sm-bold">Books</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Edited-Books" data-toggle="tab" href="#editedbooks" role="tab" title="Edited Books"><span>1</span> <span class="ds2-5-body-sm-bold">Edited Books</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Articles" data-toggle="tab" href="#articles" role="tab" title="Articles"><span>29</span> <span class="ds2-5-body-sm-bold">Articles</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Book-Reviews" data-toggle="tab" href="#bookreviews" role="tab" title="Book Reviews"><span>17</span> <span class="ds2-5-body-sm-bold">Book Reviews</span></a></li><li class="nav-chip more-tab" role="presentation"><a class="js-profile-documents-more-tab link-unstyled u-textTruncate" data-toggle="dropdown" role="tab">More  <i class="fa fa-chevron-down"></i></a><ul class="js-profile-documents-more-dropdown dropdown-menu dropdown-menu-right profile-documents-more-dropdown" role="menu"><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Announcements" data-toggle="tab" href="#announcements" role="tab" style="border: none;"><span>18</span> Announcements</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Papers" data-toggle="tab" href="#papers" role="tab" style="border: none;"><span>21</span> Papers</a></li></ul></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Christian Sternad</h3></div><div class="js-work-strip profile--work_container" data-work-id="40027073"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40027073/Lode_Lauwaert_Laura_Katherine_Smith_Christian_Sternad_Eds_Violence_and_Meaning_Palgrave_Macmillan_Basingstoke_2019"><img alt="Research paper thumbnail of Lode Lauwaert, Laura Katherine Smith, Christian Sternad (Eds.) - Violence and Meaning. Palgrave Macmillan, Basingstoke 2019" class="work-thumbnail" src="https://attachments.academia-assets.com/60223129/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40027073/Lode_Lauwaert_Laura_Katherine_Smith_Christian_Sternad_Eds_Violence_and_Meaning_Palgrave_Macmillan_Basingstoke_2019">Lode Lauwaert, Laura Katherine Smith, Christian Sternad (Eds.) - Violence and Meaning. Palgrave Macmillan, Basingstoke 2019</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://kuleuven.academia.edu/LodeLauwaert">Lode Lauwaert</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/ChristianSternad">Christian Sternad</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This edited collection explores the problem of violence from the vantage point of meaning. Taking...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This edited collection explores the problem of violence from the vantage point of meaning. Taking up the ambiguity of the word 'meaning', the chapters analyse the concept of violence and the manner in which violence affects the meaningful structure of our lifeworld on an individual, social and religious level. The relationship between violence and meaning is investigated from a variety of different perspectives within the continental tradition of philosophy, including phenomenology, post-structuralism, critical theory and psychoanalysis. Divided into four parts, the volume explores diverging meanings of the concept of violence, as well as transcendent or religious violence-a form of violence that takes place between humanity and the divine world. Going on to investigate instances of immanent and secular violence, which occur at the level of the group, community or society, the book concludes with an exploration of violence and meaning on the individual level: violence at the level of the self, or between particular persons. With its focus on the manifold of relations between violence and meaning, as well as its four part focus on conceptual, transcendent, immanent and individual violence, the book is both multidirectional and multilayered.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="051096b735ed3642a006ecb670a0f3b3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60223129,"asset_id":40027073,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60223129/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40027073"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40027073"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40027073; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40027073]").text(description); $(".js-view-count[data-work-id=40027073]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40027073; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40027073']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "051096b735ed3642a006ecb670a0f3b3" } } $('.js-work-strip[data-work-id=40027073]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40027073,"title":"Lode Lauwaert, Laura Katherine Smith, Christian Sternad (Eds.) - Violence and Meaning. 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In: Metodo. International Studies in Phenomenology and Philosophy 6(2) 2018." class="work-thumbnail" src="https://attachments.academia-assets.com/58155380/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38125665/Ludger_Hagedorn_Christian_Sternad_Eds_Phenomenologies_of_Sacrifice_In_Metodo_International_Studies_in_Phenomenology_and_Philosophy_6_2_2018">Ludger Hagedorn, Christian Sternad (Eds.) - Phenomenologies of Sacrifice. In: Metodo. International Studies in Phenomenology and Philosophy 6(2) 2018.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/ChristianSternad">Christian Sternad</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/LudgerHagedorn">Ludger Hagedorn</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Sacrifice is a key issue of historical, sociological, political, and religious research debates. ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Sacrifice is a key issue of historical, sociological, political, and religious research debates. It also has a variety of interconnections with the philosophical tradition of phenomenology. For this issue of the journal Metodo. International Studies in Phenomenology and Philosophy authors were invited to explore the manifold dimensions of sacrifice.<br /><br />Over recent decades, the topic has prominently been addressed in the works of René Girard. While this strand of research examines sacrifice predominantly in its constitutive function for the overcoming of violence and the (re-)installment of peace in a given community, other approaches stress its role of enacting a radical break with the economy of exchange. Building on classical theories of solidarity and the gift (Émile Durkheim, Marcel Mauss), these approaches emphasize the dimension of freedom and responsibility as being characteristic of self-sacrifice (as e.g. in Jan Patočka or slightly different in Jacques Derrida). The most drastic break with the economy of exchange is probably articulated in the work of Georges Bataille where sacrifice becomes inseparably linked to expenditure and overspending. While historically sacrifice often became an issue of philosophical reflection in the context of decisive political battles and wars (especially during the First World War with authors such as Max Scheler, Ernst Jünger, et al.), it is precisely the pure phenomenality of sacrifice itself, i.e. its capacity to make the givenness of the gift visible, that is strongly articulated in current debates (most explicitly in the work of Jean-Luc Marion).<br /><br />Against this broader philosophical background, the contributions of this issue also tackle historical questions, such as the role of religious figurations and religious metaphors for aesthetics, or the mystic of sacrifice that evolves around its meaning for wars and terrorism. Finally, as indicated by the German word “Opfer” (that means both, sacrifice and victim) the topic of sacrifice also invites for an extension into what may be called “cultures of victimization,” i.e. the growing interest in patterns of victimization, self-victimization and its societal impacts.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="32ae931b1d49a6b36d9f4907b8fde274" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58155380,"asset_id":38125665,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58155380/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38125665"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38125665"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38125665; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38125665]").text(description); $(".js-view-count[data-work-id=38125665]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38125665; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38125665']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "32ae931b1d49a6b36d9f4907b8fde274" } } $('.js-work-strip[data-work-id=38125665]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38125665,"title":"Ludger Hagedorn, Christian Sternad (Eds.) - Phenomenologies of Sacrifice. 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In: Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016." class="work-thumbnail" src="https://attachments.academia-assets.com/54462329/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24772810/Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Jacques_Ranci%C3%A8re_In_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016">Christian Sternad, Siegfried Mattl (Eds.): Apropos Jacques Rancière. In: Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Jacques Rancière, einer der bedeutendsten französischen Intellektuellen der Gegenwart, wird weit ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Jacques Rancière, einer der bedeutendsten französischen Intellektuellen der Gegenwart, wird weit über die akademischen Gräben hinweg rezipiert: von der Philosophie über die Politische Theorie bis hin zu den Film- und Medienwissenschaften. Historiker/innen haben sich hingegen bislang nur wenig für die teils provokanten Thesen Rancières interessiert. <br /> <br />Das ist umso auffälliger, als sich Rancière besonders in seinen frühen Arbeiten mit Geschichte, insbesondere jener der französischen Arbeiterbewegung zur Mitte des 19. Jahrhunderts, auseinandersetzte. Dennoch ist das Verhältnis zwischen Rancière und der Zunft der Geschichtswissenschaften gespannt: Er kritisiert ihren Zug zu übergreifenden Narrationen und Strukturen, der historische Subjekte zum Schweigen verurteile. Dadurch tritt er in einen grundsätzlichen Konflikt mit gängigen Verfahren der Geschichtswissenschaften. <br /> <br />Die Autor/innen des Bands widmen sich aus unterschiedlichen disziplinären Perspektiven den Überlegungen Rancières, im Zentrum der Auseinandersetzung steht aber seine Herausforderung an das politische und historische Denken. Der Band stößt damit eine längst fällige Diskussion an.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6ecb94375a79d7a2d7a2c0be2bfe7a9d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54462329,"asset_id":24772810,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54462329/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24772810"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24772810"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24772810; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=24772810]").text(description); $(".js-view-count[data-work-id=24772810]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 24772810; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='24772810']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6ecb94375a79d7a2d7a2c0be2bfe7a9d" } } $('.js-work-strip[data-work-id=24772810]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":24772810,"title":"Christian Sternad, Siegfried Mattl (Eds.): Apropos Jacques Rancière. 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Transformationen eines phänomenologischen Grundbegriffs. Königshausen & Neumann, Würzburg 2014." class="work-thumbnail" src="https://attachments.academia-assets.com/54462341/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6599689/Michael_Staudigl_Christian_Sternad_Eds_Figuren_der_Transzendenz_Transformationen_eines_ph%C3%A4nomenologischen_Grundbegriffs_K%C3%B6nigshausen_and_Neumann_W%C3%BCrzburg_2014">Michael Staudigl, Christian Sternad (Eds.): Figuren der Transzendenz. Transformationen eines phänomenologischen Grundbegriffs. 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Königshausen & Neumann, Würzburg 2011." class="work-thumbnail" src="https://attachments.academia-assets.com/54462363/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/3383784/Christian_Sternad_G%C3%BCnther_P%C3%B6ltner_Eds_Ph%C3%A4nomenologie_und_Philosophische_Anthropologie_K%C3%B6nigshausen_and_Neumann_W%C3%BCrzburg_2011">Christian Sternad, Günther Pöltner (Eds.): Phänomenologie und Philosophische Anthropologie. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Edited Books" id="Edited Books"><h3 class="profile--tab_heading_container">Edited Books by Christian Sternad</h3></div><div class="js-work-strip profile--work_container" data-work-id="35746424"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35746424/Cristian_Ciocan_Madalina_Diaconu_ed_Phenomenology_of_Animality_Studia_Phaenomenologica_vol_17_2017_"><img alt="Research paper thumbnail of Cristian Ciocan, Madalina Diaconu (ed.), Phenomenology of Animality - Studia Phaenomenologica vol. 17 (2017)" class="work-thumbnail" src="https://attachments.academia-assets.com/55621462/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35746424/Cristian_Ciocan_Madalina_Diaconu_ed_Phenomenology_of_Animality_Studia_Phaenomenologica_vol_17_2017_">Cristian Ciocan, Madalina Diaconu (ed.), Phenomenology of Animality - Studia Phaenomenologica vol. 17 (2017)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://unibuc.academia.edu/CristianCiocan">Cristian Ciocan</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://univie.academia.edu/MadalinaDiaconu">Madalina Diaconu</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://uoregon.academia.edu/MaxineSheetsJohnstone">Maxine Sheets-Johnstone</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/ChristianSternad">Christian Sternad</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://cuni.academia.edu/JamesMensch">James Mensch</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://metu.academia.edu/CorryShores">Corry Shores</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ulaval.academia.edu/jeanfrancoisperrier">Jean-François Perrier</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://hit-il.academia.edu/GalitWellner">Galit Wellner</a></span></div><div class="wp-workCard_item"><span>Studia Phaenomenologica</span><span>, 2017</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ef0bbbebfb2826c7cd0f486cf80e2807" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55621462,"asset_id":35746424,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55621462/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35746424"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35746424"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35746424; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Articles" id="Articles"><h3 class="profile--tab_heading_container">Articles by Christian Sternad</h3></div><div class="js-work-strip profile--work_container" data-work-id="45470955"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/45470955/When_time_becomes_personal_Aging_and_personal_identity_In_Phenomenology_and_the_Cognitive_Sciences_2021_311_319"><img alt="Research paper thumbnail of When time becomes personal. Aging and personal identity. In: Phenomenology and the Cognitive Sciences, 2021, 311-319." class="work-thumbnail" src="https://attachments.academia-assets.com/65995187/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45470955/When_time_becomes_personal_Aging_and_personal_identity_In_Phenomenology_and_the_Cognitive_Sciences_2021_311_319">When time becomes personal. Aging and personal identity. In: Phenomenology and the Cognitive Sciences, 2021, 311-319.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Aging is an integral part of human existence. The problem of aging addresses the most fundamental...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Aging is an integral part of human existence. The problem of aging addresses the most fundamental coordinates of our lives but also the ones of the phenomenological method: time, embodiment, subjectivity and intersubjectivity, and even the social norms that grow into the very notion of aging as such. In my article, I delineate a phenomenological analysis of aging and show how such an analysis connects with the debate concerning personal identity: I claim that aging is not merely a physical process, but is far more significantly also a spiritual one as the process of aging consists in our awareness of and conscious relation to our aging. This spiritual process takes place on an individual and on a social level, whereas the latter is the more primordial layer of this experience. This complicates the question of personal identity since it will raise the question in two ways, namely who I am for myself and who I am for the others, and in a further step how the latter experience shapes the former. However, we can state that aging is neither only physical nor only spiritual. It concerns my bodily processes as it concerns the complex reflexive structure that relates my former self with my present and even future self.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="09a431dd10aa7668689e2c65b9bbb2ed" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65995187,"asset_id":45470955,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65995187/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45470955"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45470955"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45470955; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45470955]").text(description); $(".js-view-count[data-work-id=45470955]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45470955; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45470955']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "09a431dd10aa7668689e2c65b9bbb2ed" } } $('.js-work-strip[data-work-id=45470955]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45470955,"title":"When time becomes personal. Aging and personal identity. 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In: Japanese Journal of Policy and Culture, 2020, 129-142." class="work-thumbnail" src="https://attachments.academia-assets.com/65973799/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45470895/The_Problem_of_Death_in_Phenomenology_Japanese_Translation_by_Riku_Yokoyama_In_Japanese_Journal_of_Policy_and_Culture_2020_129_142">The Problem of Death in Phenomenology (Japanese Translation by Riku Yokoyama). In: Japanese Journal of Policy and Culture, 2020, 129-142.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this article, I am dealing with the philosophical problem of death from the viewpoint of pheno...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this article, I am dealing with the philosophical problem of death from the viewpoint of phenomenology. I am showing how a phenomenology of death differs from other scientific approaches such as medicine and biology. In contrast to these highly specialized disciplines, a philosophical understanding or even a "phenomenology of death" does not ask what death is but rather what death means to us. The movement of phenomenology has discussed the problem of death extensively for more than hundred years now. In this recurring debate, many of the most prominent figures took a theoretical stand. In this article, I am showing what specifically is at stake when the problem of death is addressed from a phenomenological viewpoint. As a so-called "limit-phenomenon" or even an "a-phenomenal phenomenon," death poses a certain threat to the very method and operability of phenomenology. This theoretical discussion is accompanied by a very practical concern. How can I deal with my own mortality and the mortality of others? I will argue that our relation to our own mortality is always embedded in intersubjective structures and hence has to be addressed in the context of intersubjectivity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b1a4cc6afc729f369718ad1ad5409359" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65973799,"asset_id":45470895,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65973799/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45470895"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45470895"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45470895; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45470895]").text(description); $(".js-view-count[data-work-id=45470895]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45470895; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45470895']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b1a4cc6afc729f369718ad1ad5409359" } } $('.js-work-strip[data-work-id=45470895]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45470895,"title":"The Problem of Death in Phenomenology (Japanese Translation by Riku Yokoyama). 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Eine phänomenologische Antwort auf transhumanistische Hoffnungen. In: Zeitschrift für Kulturphilosophie (14) 2020/2, 137-150." class="work-thumbnail" src="https://attachments.academia-assets.com/65973711/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45470820/Leben_ohne_Tod_Eine_ph%C3%A4nomenologische_Antwort_auf_transhumanistische_Hoffnungen_In_Zeitschrift_f%C3%BCr_Kulturphilosophie_14_2020_2_137_150">Leben ohne Tod. Eine phänomenologische Antwort auf transhumanistische Hoffnungen. In: Zeitschrift für Kulturphilosophie (14) 2020/2, 137-150.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Typus ›moderner Mensch‹ hält vom Fortleben vor allem darum nicht viel, da er den Kern und das...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Typus ›moderner Mensch‹ hält vom Fortleben vor allem darum nicht viel, da er den Kern und das Wesen des Todes im Grunde leugnet.« 2 Max Scheler, Tod und Fortleben (1911) »[F]or modern people death is a technical problem that we can and should solve.« 3 Yuval Noah Harari, Homo Deus (2015)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="18b0aefa8c72d11f78c336e78dd4a64b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65973711,"asset_id":45470820,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65973711/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45470820"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45470820"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45470820; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45470820]").text(description); $(".js-view-count[data-work-id=45470820]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45470820; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45470820']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "18b0aefa8c72d11f78c336e78dd4a64b" } } $('.js-work-strip[data-work-id=45470820]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45470820,"title":"Leben ohne Tod. 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Rereading Husserl (Contributions to Phenomenology). New York: Springer 2020, 231-243." class="work-thumbnail" src="https://attachments.academia-assets.com/54412459/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34547475/On_the_Verge_of_Subjectivity_Phenomenologies_of_Death_in_Iulian_Apostolescu_Ed_The_Subject_s_of_Phenomenology_Rereading_Husserl_Contributions_to_Phenomenology_New_York_Springer_2020_231_243">On the Verge of Subjectivity - Phenomenologies of Death, in: Iulian Apostolescu (Ed.), The Subject(s) of Phenomenology. Rereading Husserl (Contributions to Phenomenology). New York: Springer 2020, 231-243.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="08674eb8a9d32d9f6819be49e39b11be" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54412459,"asset_id":34547475,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54412459/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34547475"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34547475"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34547475; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34547475]").text(description); $(".js-view-count[data-work-id=34547475]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34547475; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34547475']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "08674eb8a9d32d9f6819be49e39b11be" } } $('.js-work-strip[data-work-id=34547475]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34547475,"title":"On the Verge of Subjectivity - Phenomenologies of Death, in: Iulian Apostolescu (Ed.), The Subject(s) of Phenomenology. 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International Studies in Phenomenology and Philosophy, 2018 6(2), 7-15." class="work-thumbnail" src="https://attachments.academia-assets.com/58293568/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38251140/Phenomenologies_of_Sacrifice_in_Metodo_International_Studies_in_Phenomenology_and_Philosophy_2018_6_2_7_15">Phenomenologies of Sacrifice, in: Metodo. International Studies in Phenomenology and Philosophy, 2018 6(2), 7-15.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/ChristianSternad">Christian Sternad</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/LudgerHagedorn">Ludger Hagedorn</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="35343274b6e9c4ec3ebbc6321d496fc2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58293568,"asset_id":38251140,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58293568/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38251140"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38251140"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38251140; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38251140]").text(description); $(".js-view-count[data-work-id=38251140]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38251140; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38251140']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "35343274b6e9c4ec3ebbc6321d496fc2" } } $('.js-work-strip[data-work-id=38251140]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38251140,"title":"Phenomenologies of Sacrifice, in: Metodo. 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In: History of European Ideas, 44(5) 2018, 1-12." class="work-thumbnail" src="https://attachments.academia-assets.com/57414806/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/20805186/The_Reasons_of_Europe_Edmund_Husserl_Jan_Pato%C4%8Dka_and_Mar%C3%ADa_Zambrano_on_the_Spiritual_Heritage_of_Europe_In_History_of_European_Ideas_44_5_2018_1_12">The Reasons of Europe: Edmund Husserl, Jan Patočka, and María Zambrano on the Spiritual Heritage of Europe. In: History of European Ideas, 44(5) 2018, 1-12.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article investigates the genuinely philosophical engagement with the idea of Europe twentiet...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article investigates the genuinely philosophical engagement with the idea of Europe twentieth century philosophy. Here, especially phenomenology has developed a distinct tradition of conceiving Europe not as a geographical and political entity but rather as a ‘spiritual shape.’ Husserl, as the originator of this thought, traces this spiritual Europe back to Ancient Greece of the 7/6 century B.C. in which an unprecedented ‘theoretical attitude’ towards the world originated. Hence, Europe is conceived as a project of reason, of pure rationality while at the same time leaving out the constitutive dimension of religion. Furthermore, this non-historical philosophical genealogy proves itself to be an arbitrary but intentional genealogy whose intentions have to be put into critical reconsideration. In this article, I will introduce Patočka and Zambrano as important critiques of Husserl’s genealogy, or even potentially violent mono-genealogy, as Derrida has emphasized. Following Foucault, it is the aim of this article to put into question the myth of a single historical-political origin of Europe’s spiritual heritage and furthermore to pay attention to the transformations and conflictual relations between Europe’s different forms of reason and religion.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="79e68491af181c536d059ba983447ea3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57414806,"asset_id":20805186,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57414806/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="20805186"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="20805186"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 20805186; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=20805186]").text(description); $(".js-view-count[data-work-id=20805186]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 20805186; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='20805186']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "79e68491af181c536d059ba983447ea3" } } $('.js-work-strip[data-work-id=20805186]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":20805186,"title":"The Reasons of Europe: Edmund Husserl, Jan Patočka, and María Zambrano on the Spiritual Heritage of Europe. In: History of European Ideas, 44(5) 2018, 1-12.","internal_url":"https://www.academia.edu/20805186/The_Reasons_of_Europe_Edmund_Husserl_Jan_Pato%C4%8Dka_and_Mar%C3%ADa_Zambrano_on_the_Spiritual_Heritage_of_Europe_In_History_of_European_Ideas_44_5_2018_1_12","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":57414806,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57414806/thumbnails/1.jpg","file_name":"Sternad_2018_The_Reasons_of_Europe.pdf","download_url":"https://www.academia.edu/attachments/57414806/download_file","bulk_download_file_name":"The_Reasons_of_Europe_Edmund_Husserl_Jan.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57414806/Sternad_2018_The_Reasons_of_Europe-libre.pdf?1537437659=\u0026response-content-disposition=attachment%3B+filename%3DThe_Reasons_of_Europe_Edmund_Husserl_Jan.pdf\u0026Expires=1740523390\u0026Signature=JwP7GemB63fs5Q1PetNfPpB4q6zdEXGuI~RwVQPEdyph8wt53x3b0qSkZhHuYouIl3DXnAIa658mUaFMJmdYNt0t6EmkhHOSf56uj8Xjkc7DE7UMLrIz9BY2~L5w97t2GXAp4WYGv091CVG0SoxgQfEWP7rCwKZn7hpikPQqDGBu9JCB2-pIgjExJGv0XYi8jISuGazCL-Py-S05ZJzjjw2A5QxQ3mMdelQ4mHEjDCnbskR2H8dqMoEn-jeHgB3figaR4cnXkEIktb4pFn59ZUvJUpgUF3bhXB~DAfwCCJ7oipPzaw2ZXiEODDK-eRP2mlYkdLPJaly8DDo5He21AQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="34547710"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34547710/The_Holding_Back_of_Decline_Scheler_Pato%C4%8Dka_and_Ricoeur_on_Death_and_the_Afterlife_META_Research_in_Hermeneutics_Phenomenology_and_Practical_Philosophy_9_2_2017_536_559"><img alt="Research paper thumbnail of The Holding Back of Decline: Scheler, Patočka, and Ricoeur on Death and the Afterlife. META: Research in Hermeneutics, Phenomenology, and Practical Philosophy, 9(2) 2017, 536-559." class="work-thumbnail" src="https://attachments.academia-assets.com/55340743/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34547710/The_Holding_Back_of_Decline_Scheler_Pato%C4%8Dka_and_Ricoeur_on_Death_and_the_Afterlife_META_Research_in_Hermeneutics_Phenomenology_and_Practical_Philosophy_9_2_2017_536_559">The Holding Back of Decline: Scheler, Patočka, and Ricoeur on Death and the Afterlife. META: Research in Hermeneutics, Phenomenology, and Practical Philosophy, 9(2) 2017, 536-559.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Jan Patočka and Paul Ricoeur are well known for their accounts of history and the historical unde...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Jan Patočka and Paul Ricoeur are well known for their accounts of history and the historical understanding of human life. Lesser known are their phenomenological accounts of death and the afterlife. Albeit their thoughts are available only in fragments, they show a peculiar theoretical richness, as their conceptions of the afterlife are connected to fundamental topics like history, intersubjectivity and memory. In my article, I will attempt to shed light on these fragments, to show how they are embedded in already existing phenomenological theories of the afterlife such as Max Scheler's essay Tod und Fortleben, and to trace their relation to each other. As I will try to show, Patočka and Ricoeur's thoughts can offer an alternative formulation of the phenomenology of death that differs from Martin Heidegger's analysis of death and human mortality in Being and Time. Such an alternative phenomenology of death would not so much focus on the authentic but rather on the intersubjective understanding of death, human mortality, and the afterlife.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="141ca1941b94196fbfead220b71b0823" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55340743,"asset_id":34547710,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55340743/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34547710"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34547710"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34547710; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34547710]").text(description); $(".js-view-count[data-work-id=34547710]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34547710; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34547710']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "141ca1941b94196fbfead220b71b0823" } } $('.js-work-strip[data-work-id=34547710]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34547710,"title":"The Holding Back of Decline: Scheler, Patočka, and Ricoeur on Death and the Afterlife. META: Research in Hermeneutics, Phenomenology, and Practical Philosophy, 9(2) 2017, 536-559.","internal_url":"https://www.academia.edu/34547710/The_Holding_Back_of_Decline_Scheler_Pato%C4%8Dka_and_Ricoeur_on_Death_and_the_Afterlife_META_Research_in_Hermeneutics_Phenomenology_and_Practical_Philosophy_9_2_2017_536_559","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":55340743,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/55340743/thumbnails/1.jpg","file_name":"sternad__christian_-_the_holding_back_of_decline.pdf","download_url":"https://www.academia.edu/attachments/55340743/download_file","bulk_download_file_name":"The_Holding_Back_of_Decline_Scheler_Pato.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/55340743/sternad__christian_-_the_holding_back_of_decline-libre.pdf?1513785659=\u0026response-content-disposition=attachment%3B+filename%3DThe_Holding_Back_of_Decline_Scheler_Pato.pdf\u0026Expires=1740523391\u0026Signature=AGEUA1wNUaktnQTCEpDHO8htyz5vd1GWqCFHYWmflZefMivWVgpxgUA4WL8d~fJg3uuDMew8t-vvd3NRjujtU2yulwsWBtu-BCBwifYFgAlyqLR6ZIzW2FpkPY~6GEBvC4ESewfwuN25IgbDw4Ara2wG2oMzWuQ4sF-zPbcqscRUdav2bJxaZoQW7JuiYjrZA7BcS8LvtKW0Ro1aA2EVBcsGG0tmfkjKT9EtR-uJKB5~yMw4DK~xzs~ff1zTjqdmLIpFahrx0BSCfjw3M6TRakvFrPIYgFaTwUURey0IjEL7V8brZEPhmn9W7Hs2jNPjcOtemHQE-pJzSL1625hVpQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="34547651"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34547651/The_Force_of_War_Max_Scheler_and_Jan_Pato%C4%8Dka_on_the_First_World_War_Labyrinth_An_International_Journal_for_Philosophy_Value_Theory_and_Sociocultural_Hermeneutics_19_1_2017_89_106"><img alt="Research paper thumbnail of The Force of War. Max Scheler and Jan Patočka on the First World War. Labyrinth. An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics, 19(1) 2017, 89-106." class="work-thumbnail" src="https://attachments.academia-assets.com/55340762/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34547651/The_Force_of_War_Max_Scheler_and_Jan_Pato%C4%8Dka_on_the_First_World_War_Labyrinth_An_International_Journal_for_Philosophy_Value_Theory_and_Sociocultural_Hermeneutics_19_1_2017_89_106">The Force of War. Max Scheler and Jan Patočka on the First World War. Labyrinth. An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics, 19(1) 2017, 89-106.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The First World War was both an historical and a philosophical event. Philosophers engaged in wha...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The First World War was both an historical and a philosophical event. Philosophers engaged in what Kurt Flasch aptly called "the spiritual mobilization" of philosophy. Max Scheler was particularly important among these "war philosophers", given that he was the one who penned some of the most influential philosophical writings of the First World War, among them Der Genius des Krieges und der Deutsche Krieg. As I aim to show, Max Scheler's war writings were crucial for Jan Patočka's interpretation of the First World War in the sixth of his Heretical Essays. However, the importance of Scheler's war writings goes far beyond the First World War for Patočka, since they offer Patočka a far-reaching interpretation of the 'excessive' character of the 20th century. As I will show through the example of Max Scheler, the German war philosophers succumbed to a dangerously romantic con- ception of "force" – and it is this ominous force, which Patočka takes to lie at the root of the increas- ingly excessive character of the 20th and 21st centuries.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="473b4d3e7e6a3fd72e0262d81d109076" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55340762,"asset_id":34547651,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55340762/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34547651"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34547651"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34547651; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34547651]").text(description); $(".js-view-count[data-work-id=34547651]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34547651; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34547651']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "473b4d3e7e6a3fd72e0262d81d109076" } } $('.js-work-strip[data-work-id=34547651]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34547651,"title":"The Force of War. 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Phenomenological Remarks on the Death of the Animal, in: Studia Phaenomenologica: Romanian Journal for Phenomenology, (17) 2017, 101-118." class="work-thumbnail" src="https://attachments.academia-assets.com/54412599/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34547613/Being_Capable_of_Death_Phenomenological_Remarks_on_the_Death_of_the_Animal_in_Studia_Phaenomenologica_Romanian_Journal_for_Phenomenology_17_2017_101_118">Being Capable of Death. Phenomenological Remarks on the Death of the Animal, in: Studia Phaenomenologica: Romanian Journal for Phenomenology, (17) 2017, 101-118.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2ae2ddd6ec2b49f644ef6161799e3ef2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54412599,"asset_id":34547613,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54412599/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34547613"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34547613"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34547613; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34547613]").text(description); $(".js-view-count[data-work-id=34547613]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34547613; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34547613']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2ae2ddd6ec2b49f644ef6161799e3ef2" } } $('.js-work-strip[data-work-id=34547613]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34547613,"title":"Being Capable of Death. Phenomenological Remarks on the Death of the Animal, in: Studia Phaenomenologica: Romanian Journal for Phenomenology, (17) 2017, 101-118.","internal_url":"https://www.academia.edu/34547613/Being_Capable_of_Death_Phenomenological_Remarks_on_the_Death_of_the_Animal_in_Studia_Phaenomenologica_Romanian_Journal_for_Phenomenology_17_2017_101_118","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":54412599,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54412599/thumbnails/1.jpg","file_name":"Sternad_2017_Being_Capable_of_Death_preprint.pdf","download_url":"https://www.academia.edu/attachments/54412599/download_file","bulk_download_file_name":"Being_Capable_of_Death_Phenomenological.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54412599/Sternad_2017_Being_Capable_of_Death_preprint-libre.pdf?1505215593=\u0026response-content-disposition=attachment%3B+filename%3DBeing_Capable_of_Death_Phenomenological.pdf\u0026Expires=1740523391\u0026Signature=hIc2yGujmtuXY8HTsLiJP3ZCS2Tvmme40BRu7ziJB~i0lX3vNzV519iRqbg-wVVxYXu3YkH35ld2hBincztpGW32sOcoajcqI92789QuhmFFkhowsp88z67e2LGdcMk8eAmzzsF4SrrRooHn0FX7i~B3i9qwWcfnHUweLa0a~4HtFHncLD8YZJjV4IruXNdSeXh-hS6MoZffPWv0liqPX9XKtlkRc7r-34LIyB9qoX0We~YdUwTCk700EEoA3hRwTgtLHZQtp3B5qDc-LO9E7Cu-VYnvBWaxDpl3ZKt55USPF3lD9tSfX8izpll4LieQetMiKA2izYMbxjuIs8A2AQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="34539311"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34539311/The_Silent_Witnesses_Interview_with_Jacques_Ranci%C3%A8re_in_Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Ranci%C3%A8re_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016_199_208"><img alt="Research paper thumbnail of The Silent Witnesses. Interview with Jacques Rancière, in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 199-208." class="work-thumbnail" src="https://attachments.academia-assets.com/54404637/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34539311/The_Silent_Witnesses_Interview_with_Jacques_Ranci%C3%A8re_in_Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Ranci%C3%A8re_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016_199_208">The Silent Witnesses. Interview with Jacques Rancière, in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 199-208.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9de52da808099d771c059cea87c11e68" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54404637,"asset_id":34539311,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54404637/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34539311"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34539311"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34539311; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34539311]").text(description); $(".js-view-count[data-work-id=34539311]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34539311; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34539311']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9de52da808099d771c059cea87c11e68" } } $('.js-work-strip[data-work-id=34539311]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34539311,"title":"The Silent Witnesses. 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Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 199-208.","internal_url":"https://www.academia.edu/34539311/The_Silent_Witnesses_Interview_with_Jacques_Ranci%C3%A8re_in_Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Ranci%C3%A8re_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016_199_208","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":54404637,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54404637/thumbnails/1.jpg","file_name":"Sternad_2016_The_Silent_Witnesses.pdf","download_url":"https://www.academia.edu/attachments/54404637/download_file","bulk_download_file_name":"The_Silent_Witnesses_Interview_with_Jacq.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54404637/Sternad_2016_The_Silent_Witnesses-libre.pdf?1505145546=\u0026response-content-disposition=attachment%3B+filename%3DThe_Silent_Witnesses_Interview_with_Jacq.pdf\u0026Expires=1740523391\u0026Signature=NiBKwtqPgkl54MWBsKZywXlA~MAqwlBdCR0jkI9QsIrLw8OPVpwzN23UbdnYQZS9QBuSc4LGELUHYhpnrc-2LJqKLiE5vmaVUgtxgddb01J-Zj3B5JdTQBBGTnk0CslDljXjMwejVS9YDd8AVRZ0pTj08UqajFcd4w89YPkavK7GlKHeE2fn196ia9z7284bP0jLNZVCl3eof1MiS4fK7Ki8rKf50f7vNntfjCLq4yzK59gw0R9n4-Jpp~kVHPlFvMq~Q5QrFuce8fl~DZqCbBrjcpWjKHaDgwvq5dUutnNTRSLGpW6jAv-GA6jXVhgxrXOz4th5DN450fOcyd7sMw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="23371886"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/23371886/Die_Welt_der_stummen_Zeugen_Jacques_Ranci%C3%A8re_und_die_Geschichtswissenschaft_in_Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Ranci%C3%A8re_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016_9_21"><img alt="Research paper thumbnail of Die Welt der stummen Zeugen. Jacques Rancière und die Geschichtswissenschaft, in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 9-21." class="work-thumbnail" src="https://attachments.academia-assets.com/54402131/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/23371886/Die_Welt_der_stummen_Zeugen_Jacques_Ranci%C3%A8re_und_die_Geschichtswissenschaft_in_Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Ranci%C3%A8re_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016_9_21">Die Welt der stummen Zeugen. Jacques Rancière und die Geschichtswissenschaft, in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 9-21.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="aa7e224c37dc06b3918589e8308d9c3d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54402131,"asset_id":23371886,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54402131/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="23371886"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="23371886"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 23371886; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=23371886]").text(description); $(".js-view-count[data-work-id=23371886]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 23371886; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='23371886']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "aa7e224c37dc06b3918589e8308d9c3d" } } $('.js-work-strip[data-work-id=23371886]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":23371886,"title":"Die Welt der stummen Zeugen. Jacques Rancière und die Geschichtswissenschaft, in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. 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Bemerkungen zum Ort von Jacques Rancières historiographischen Texten", in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 116-122." class="work-thumbnail" src="https://attachments.academia-assets.com/54402124/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/23089450/Die_Geschichte_im_Medium_der_Literatur_Bemerkungen_zum_Ort_von_Jacques_Ranci%C3%A8res_historiographischen_Texten_in_Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Ranci%C3%A8re_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016_116_122">Die Geschichte im Medium der Literatur. Bemerkungen zum Ort von Jacques Rancières historiographischen Texten", in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 116-122.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6bd97bcadb70d55afa0452a8614696f7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54402124,"asset_id":23089450,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54402124/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="23089450"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="23089450"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 23089450; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=23089450]").text(description); $(".js-view-count[data-work-id=23089450]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 23089450; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='23089450']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6bd97bcadb70d55afa0452a8614696f7" } } $('.js-work-strip[data-work-id=23089450]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":23089450,"title":"Die Geschichte im Medium der Literatur. Bemerkungen zum Ort von Jacques Rancières historiographischen Texten\", in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. 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Edmund Husserl, Jan Patočka, María Zambrano und Jacques Derrida über das geistige Erbe Europas, in: Metodo. International Studies in Phenomenology and Philosophy, 2016 4(1), 149-178." class="work-thumbnail" src="https://attachments.academia-assets.com/54402121/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11487866/Europa_jenseits_von_Mythos_und_Aufkl%C3%A4rung_Edmund_Husserl_Jan_Pato%C4%8Dka_Mar%C3%ADa_Zambrano_und_Jacques_Derrida_%C3%BCber_das_geistige_Erbe_Europas_in_Metodo_International_Studies_in_Phenomenology_and_Philosophy_2016_4_1_149_178">Europa jenseits von Mythos und Aufklärung. Edmund Husserl, Jan Patočka, María Zambrano und Jacques Derrida über das geistige Erbe Europas, in: Metodo. International Studies in Phenomenology and Philosophy, 2016 4(1), 149-178.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the course of the 20 th century, many phenomenologists tried to develop a novel philosophical ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the course of the 20 th century, many phenomenologists tried to develop a novel philosophical understanding of Europe. Departing from Edmund Husserl, they defined Europe as a culture of rationality whose origins are to be found in the Ancient Greece of the 7./6. century B.C. where a novel and unprecedented universal-critical attitude towards the world originated. Although many of the big proponents of phenomenology followed this interpretation in their own respective ways, this mono-genealogy is far from being without doubts. In raising the question about the "spiritual shape" of Europe, which determined its spiritual life, activity and creation, Europe's religion seems to be distinctly missing in this mono-genealogy. In taking a closer look at Edmund Husserl, Jan Patočka, María Zambrano and Jacques Derrida, this article seeks to problematize the genealogy of rationality as the sole birthplace of Europe and investigates the problematic tension between reason and religion in the aforementioned thinkers. Viewed against this background, this article argues that Europe has more but one "origin" and that Europe is rather the effect these conflictual relations, their stratifications and sedimentations than the single child of a universal and selftransparent rationality of Ancient Greek imprint.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ce8f4246eebe698ed11a5eeb7892f457" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54402121,"asset_id":11487866,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54402121/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11487866"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11487866"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11487866; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11487866]").text(description); $(".js-view-count[data-work-id=11487866]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11487866; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11487866']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ce8f4246eebe698ed11a5eeb7892f457" } } $('.js-work-strip[data-work-id=11487866]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11487866,"title":"Europa jenseits von Mythos und Aufklärung. 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Jan Patočka, Or: The Hidden Source of Jacques Derrida's 'Phenomenology of Religion', in: The New Yearbook for Phenomenology and Phenomenological Philosophy, (14) 2015, 287-299." class="work-thumbnail" src="https://attachments.academia-assets.com/54404628/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10252733/Specters_of_the_Sacred_Jan_Pato%C4%8Dka_Or_The_Hidden_Source_of_Jacques_Derridas_Phenomenology_of_Religion_in_The_New_Yearbook_for_Phenomenology_and_Phenomenological_Philosophy_14_2015_287_299">Specters of the Sacred. Jan Patočka, Or: The Hidden Source of Jacques Derrida's 'Phenomenology of Religion', in: The New Yearbook for Phenomenology and Phenomenological Philosophy, (14) 2015, 287-299.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2052fd7c63f7390df062960058aa932d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54404628,"asset_id":10252733,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54404628/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10252733"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10252733"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10252733; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10252733]").text(description); $(".js-view-count[data-work-id=10252733]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10252733; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10252733']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2052fd7c63f7390df062960058aa932d" } } $('.js-work-strip[data-work-id=10252733]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10252733,"title":"Specters of the Sacred. Jan Patočka, Or: The Hidden Source of Jacques Derrida's 'Phenomenology of Religion', in: The New Yearbook for Phenomenology and Phenomenological Philosophy, (14) 2015, 287-299.","internal_url":"https://www.academia.edu/10252733/Specters_of_the_Sacred_Jan_Pato%C4%8Dka_Or_The_Hidden_Source_of_Jacques_Derridas_Phenomenology_of_Religion_in_The_New_Yearbook_for_Phenomenology_and_Phenomenological_Philosophy_14_2015_287_299","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":54404628,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54404628/thumbnails/1.jpg","file_name":"Sternad_2015_Specters_of_the_Sacred.pdf","download_url":"https://www.academia.edu/attachments/54404628/download_file","bulk_download_file_name":"Specters_of_the_Sacred_Jan_Patocka_Or_Th.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54404628/Sternad_2015_Specters_of_the_Sacred-libre.pdf?1505145546=\u0026response-content-disposition=attachment%3B+filename%3DSpecters_of_the_Sacred_Jan_Patocka_Or_Th.pdf\u0026Expires=1740523391\u0026Signature=Lrx1Qb2xKvaC3qAyUY2o-HRexZC6SvliPKliBju2~wQgEe4Mm~MMsU57j6qoPCrtIPhCDw01zur-luti1hwbUrjlDOVPVrTvMKVa9dM16Xkn98~hKCPuKtuDBaDQSRIvpIP8QUR1qLcJj7kyTekP6bN5jtezeUzyrVp0fgOuxT2AgNVicPsU3rmspwzHDLR61e3666B5gJr62BQiRJRoJ7mvM-AoNPeKBQ~rgFkcYjZxM4A8~tic6p~p~7EYElkP~3bagxwS5tVr1s2EotQ9AuzG1R953KcwRhIDgm~T8lRbJNNaLc-4syI--S7jg0xUB6cd5yhcNRTwyp1sxhtyiQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="490122" id="books"><div class="js-work-strip profile--work_container" data-work-id="40027073"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40027073/Lode_Lauwaert_Laura_Katherine_Smith_Christian_Sternad_Eds_Violence_and_Meaning_Palgrave_Macmillan_Basingstoke_2019"><img alt="Research paper thumbnail of Lode Lauwaert, Laura Katherine Smith, Christian Sternad (Eds.) - Violence and Meaning. Palgrave Macmillan, Basingstoke 2019" class="work-thumbnail" src="https://attachments.academia-assets.com/60223129/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40027073/Lode_Lauwaert_Laura_Katherine_Smith_Christian_Sternad_Eds_Violence_and_Meaning_Palgrave_Macmillan_Basingstoke_2019">Lode Lauwaert, Laura Katherine Smith, Christian Sternad (Eds.) - Violence and Meaning. Palgrave Macmillan, Basingstoke 2019</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://kuleuven.academia.edu/LodeLauwaert">Lode Lauwaert</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/ChristianSternad">Christian Sternad</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This edited collection explores the problem of violence from the vantage point of meaning. Taking...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This edited collection explores the problem of violence from the vantage point of meaning. Taking up the ambiguity of the word 'meaning', the chapters analyse the concept of violence and the manner in which violence affects the meaningful structure of our lifeworld on an individual, social and religious level. The relationship between violence and meaning is investigated from a variety of different perspectives within the continental tradition of philosophy, including phenomenology, post-structuralism, critical theory and psychoanalysis. Divided into four parts, the volume explores diverging meanings of the concept of violence, as well as transcendent or religious violence-a form of violence that takes place between humanity and the divine world. Going on to investigate instances of immanent and secular violence, which occur at the level of the group, community or society, the book concludes with an exploration of violence and meaning on the individual level: violence at the level of the self, or between particular persons. With its focus on the manifold of relations between violence and meaning, as well as its four part focus on conceptual, transcendent, immanent and individual violence, the book is both multidirectional and multilayered.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="051096b735ed3642a006ecb670a0f3b3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60223129,"asset_id":40027073,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60223129/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40027073"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40027073"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40027073; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40027073]").text(description); $(".js-view-count[data-work-id=40027073]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40027073; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40027073']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "051096b735ed3642a006ecb670a0f3b3" } } $('.js-work-strip[data-work-id=40027073]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40027073,"title":"Lode Lauwaert, Laura Katherine Smith, Christian Sternad (Eds.) - Violence and Meaning. 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In: Metodo. International Studies in Phenomenology and Philosophy 6(2) 2018." class="work-thumbnail" src="https://attachments.academia-assets.com/58155380/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38125665/Ludger_Hagedorn_Christian_Sternad_Eds_Phenomenologies_of_Sacrifice_In_Metodo_International_Studies_in_Phenomenology_and_Philosophy_6_2_2018">Ludger Hagedorn, Christian Sternad (Eds.) - Phenomenologies of Sacrifice. In: Metodo. International Studies in Phenomenology and Philosophy 6(2) 2018.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/ChristianSternad">Christian Sternad</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/LudgerHagedorn">Ludger Hagedorn</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Sacrifice is a key issue of historical, sociological, political, and religious research debates. ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Sacrifice is a key issue of historical, sociological, political, and religious research debates. It also has a variety of interconnections with the philosophical tradition of phenomenology. For this issue of the journal Metodo. International Studies in Phenomenology and Philosophy authors were invited to explore the manifold dimensions of sacrifice.<br /><br />Over recent decades, the topic has prominently been addressed in the works of René Girard. While this strand of research examines sacrifice predominantly in its constitutive function for the overcoming of violence and the (re-)installment of peace in a given community, other approaches stress its role of enacting a radical break with the economy of exchange. Building on classical theories of solidarity and the gift (Émile Durkheim, Marcel Mauss), these approaches emphasize the dimension of freedom and responsibility as being characteristic of self-sacrifice (as e.g. in Jan Patočka or slightly different in Jacques Derrida). The most drastic break with the economy of exchange is probably articulated in the work of Georges Bataille where sacrifice becomes inseparably linked to expenditure and overspending. While historically sacrifice often became an issue of philosophical reflection in the context of decisive political battles and wars (especially during the First World War with authors such as Max Scheler, Ernst Jünger, et al.), it is precisely the pure phenomenality of sacrifice itself, i.e. its capacity to make the givenness of the gift visible, that is strongly articulated in current debates (most explicitly in the work of Jean-Luc Marion).<br /><br />Against this broader philosophical background, the contributions of this issue also tackle historical questions, such as the role of religious figurations and religious metaphors for aesthetics, or the mystic of sacrifice that evolves around its meaning for wars and terrorism. Finally, as indicated by the German word “Opfer” (that means both, sacrifice and victim) the topic of sacrifice also invites for an extension into what may be called “cultures of victimization,” i.e. the growing interest in patterns of victimization, self-victimization and its societal impacts.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="32ae931b1d49a6b36d9f4907b8fde274" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58155380,"asset_id":38125665,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58155380/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38125665"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38125665"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38125665; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38125665]").text(description); $(".js-view-count[data-work-id=38125665]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38125665; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38125665']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "32ae931b1d49a6b36d9f4907b8fde274" } } $('.js-work-strip[data-work-id=38125665]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38125665,"title":"Ludger Hagedorn, Christian Sternad (Eds.) - Phenomenologies of Sacrifice. 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In: Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016." class="work-thumbnail" src="https://attachments.academia-assets.com/54462329/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24772810/Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Jacques_Ranci%C3%A8re_In_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016">Christian Sternad, Siegfried Mattl (Eds.): Apropos Jacques Rancière. In: Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Jacques Rancière, einer der bedeutendsten französischen Intellektuellen der Gegenwart, wird weit ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Jacques Rancière, einer der bedeutendsten französischen Intellektuellen der Gegenwart, wird weit über die akademischen Gräben hinweg rezipiert: von der Philosophie über die Politische Theorie bis hin zu den Film- und Medienwissenschaften. Historiker/innen haben sich hingegen bislang nur wenig für die teils provokanten Thesen Rancières interessiert. <br /> <br />Das ist umso auffälliger, als sich Rancière besonders in seinen frühen Arbeiten mit Geschichte, insbesondere jener der französischen Arbeiterbewegung zur Mitte des 19. Jahrhunderts, auseinandersetzte. Dennoch ist das Verhältnis zwischen Rancière und der Zunft der Geschichtswissenschaften gespannt: Er kritisiert ihren Zug zu übergreifenden Narrationen und Strukturen, der historische Subjekte zum Schweigen verurteile. Dadurch tritt er in einen grundsätzlichen Konflikt mit gängigen Verfahren der Geschichtswissenschaften. <br /> <br />Die Autor/innen des Bands widmen sich aus unterschiedlichen disziplinären Perspektiven den Überlegungen Rancières, im Zentrum der Auseinandersetzung steht aber seine Herausforderung an das politische und historische Denken. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="736764" id="articles"><div class="js-work-strip profile--work_container" data-work-id="45470955"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/45470955/When_time_becomes_personal_Aging_and_personal_identity_In_Phenomenology_and_the_Cognitive_Sciences_2021_311_319"><img alt="Research paper thumbnail of When time becomes personal. Aging and personal identity. In: Phenomenology and the Cognitive Sciences, 2021, 311-319." class="work-thumbnail" src="https://attachments.academia-assets.com/65995187/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45470955/When_time_becomes_personal_Aging_and_personal_identity_In_Phenomenology_and_the_Cognitive_Sciences_2021_311_319">When time becomes personal. Aging and personal identity. In: Phenomenology and the Cognitive Sciences, 2021, 311-319.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Aging is an integral part of human existence. The problem of aging addresses the most fundamental...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Aging is an integral part of human existence. The problem of aging addresses the most fundamental coordinates of our lives but also the ones of the phenomenological method: time, embodiment, subjectivity and intersubjectivity, and even the social norms that grow into the very notion of aging as such. In my article, I delineate a phenomenological analysis of aging and show how such an analysis connects with the debate concerning personal identity: I claim that aging is not merely a physical process, but is far more significantly also a spiritual one as the process of aging consists in our awareness of and conscious relation to our aging. This spiritual process takes place on an individual and on a social level, whereas the latter is the more primordial layer of this experience. This complicates the question of personal identity since it will raise the question in two ways, namely who I am for myself and who I am for the others, and in a further step how the latter experience shapes the former. However, we can state that aging is neither only physical nor only spiritual. It concerns my bodily processes as it concerns the complex reflexive structure that relates my former self with my present and even future self.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="09a431dd10aa7668689e2c65b9bbb2ed" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65995187,"asset_id":45470955,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65995187/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45470955"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45470955"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45470955; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45470955]").text(description); $(".js-view-count[data-work-id=45470955]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45470955; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45470955']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "09a431dd10aa7668689e2c65b9bbb2ed" } } $('.js-work-strip[data-work-id=45470955]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45470955,"title":"When time becomes personal. Aging and personal identity. 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In: Japanese Journal of Policy and Culture, 2020, 129-142." class="work-thumbnail" src="https://attachments.academia-assets.com/65973799/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45470895/The_Problem_of_Death_in_Phenomenology_Japanese_Translation_by_Riku_Yokoyama_In_Japanese_Journal_of_Policy_and_Culture_2020_129_142">The Problem of Death in Phenomenology (Japanese Translation by Riku Yokoyama). In: Japanese Journal of Policy and Culture, 2020, 129-142.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this article, I am dealing with the philosophical problem of death from the viewpoint of pheno...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this article, I am dealing with the philosophical problem of death from the viewpoint of phenomenology. I am showing how a phenomenology of death differs from other scientific approaches such as medicine and biology. In contrast to these highly specialized disciplines, a philosophical understanding or even a "phenomenology of death" does not ask what death is but rather what death means to us. The movement of phenomenology has discussed the problem of death extensively for more than hundred years now. In this recurring debate, many of the most prominent figures took a theoretical stand. In this article, I am showing what specifically is at stake when the problem of death is addressed from a phenomenological viewpoint. As a so-called "limit-phenomenon" or even an "a-phenomenal phenomenon," death poses a certain threat to the very method and operability of phenomenology. This theoretical discussion is accompanied by a very practical concern. How can I deal with my own mortality and the mortality of others? I will argue that our relation to our own mortality is always embedded in intersubjective structures and hence has to be addressed in the context of intersubjectivity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b1a4cc6afc729f369718ad1ad5409359" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65973799,"asset_id":45470895,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65973799/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45470895"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45470895"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45470895; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45470895]").text(description); $(".js-view-count[data-work-id=45470895]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45470895; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45470895']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b1a4cc6afc729f369718ad1ad5409359" } } $('.js-work-strip[data-work-id=45470895]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45470895,"title":"The Problem of Death in Phenomenology (Japanese Translation by Riku Yokoyama). 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Eine phänomenologische Antwort auf transhumanistische Hoffnungen. In: Zeitschrift für Kulturphilosophie (14) 2020/2, 137-150." class="work-thumbnail" src="https://attachments.academia-assets.com/65973711/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/45470820/Leben_ohne_Tod_Eine_ph%C3%A4nomenologische_Antwort_auf_transhumanistische_Hoffnungen_In_Zeitschrift_f%C3%BCr_Kulturphilosophie_14_2020_2_137_150">Leben ohne Tod. Eine phänomenologische Antwort auf transhumanistische Hoffnungen. In: Zeitschrift für Kulturphilosophie (14) 2020/2, 137-150.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Typus ›moderner Mensch‹ hält vom Fortleben vor allem darum nicht viel, da er den Kern und das...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Typus ›moderner Mensch‹ hält vom Fortleben vor allem darum nicht viel, da er den Kern und das Wesen des Todes im Grunde leugnet.« 2 Max Scheler, Tod und Fortleben (1911) »[F]or modern people death is a technical problem that we can and should solve.« 3 Yuval Noah Harari, Homo Deus (2015)</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="18b0aefa8c72d11f78c336e78dd4a64b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65973711,"asset_id":45470820,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65973711/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="45470820"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="45470820"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 45470820; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=45470820]").text(description); $(".js-view-count[data-work-id=45470820]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 45470820; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='45470820']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "18b0aefa8c72d11f78c336e78dd4a64b" } } $('.js-work-strip[data-work-id=45470820]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":45470820,"title":"Leben ohne Tod. 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Rereading Husserl (Contributions to Phenomenology). New York: Springer 2020, 231-243." class="work-thumbnail" src="https://attachments.academia-assets.com/54412459/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34547475/On_the_Verge_of_Subjectivity_Phenomenologies_of_Death_in_Iulian_Apostolescu_Ed_The_Subject_s_of_Phenomenology_Rereading_Husserl_Contributions_to_Phenomenology_New_York_Springer_2020_231_243">On the Verge of Subjectivity - Phenomenologies of Death, in: Iulian Apostolescu (Ed.), The Subject(s) of Phenomenology. Rereading Husserl (Contributions to Phenomenology). New York: Springer 2020, 231-243.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="08674eb8a9d32d9f6819be49e39b11be" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54412459,"asset_id":34547475,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54412459/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34547475"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34547475"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34547475; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34547475]").text(description); $(".js-view-count[data-work-id=34547475]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34547475; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34547475']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "08674eb8a9d32d9f6819be49e39b11be" } } $('.js-work-strip[data-work-id=34547475]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34547475,"title":"On the Verge of Subjectivity - Phenomenologies of Death, in: Iulian Apostolescu (Ed.), The Subject(s) of Phenomenology. 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International Studies in Phenomenology and Philosophy, 2018 6(2), 7-15." class="work-thumbnail" src="https://attachments.academia-assets.com/58293568/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38251140/Phenomenologies_of_Sacrifice_in_Metodo_International_Studies_in_Phenomenology_and_Philosophy_2018_6_2_7_15">Phenomenologies of Sacrifice, in: Metodo. International Studies in Phenomenology and Philosophy, 2018 6(2), 7-15.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/ChristianSternad">Christian Sternad</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/LudgerHagedorn">Ludger Hagedorn</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="35343274b6e9c4ec3ebbc6321d496fc2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58293568,"asset_id":38251140,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58293568/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38251140"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38251140"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38251140; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38251140]").text(description); $(".js-view-count[data-work-id=38251140]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38251140; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38251140']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "35343274b6e9c4ec3ebbc6321d496fc2" } } $('.js-work-strip[data-work-id=38251140]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38251140,"title":"Phenomenologies of Sacrifice, in: Metodo. 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In: History of European Ideas, 44(5) 2018, 1-12." class="work-thumbnail" src="https://attachments.academia-assets.com/57414806/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/20805186/The_Reasons_of_Europe_Edmund_Husserl_Jan_Pato%C4%8Dka_and_Mar%C3%ADa_Zambrano_on_the_Spiritual_Heritage_of_Europe_In_History_of_European_Ideas_44_5_2018_1_12">The Reasons of Europe: Edmund Husserl, Jan Patočka, and María Zambrano on the Spiritual Heritage of Europe. In: History of European Ideas, 44(5) 2018, 1-12.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article investigates the genuinely philosophical engagement with the idea of Europe twentiet...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article investigates the genuinely philosophical engagement with the idea of Europe twentieth century philosophy. Here, especially phenomenology has developed a distinct tradition of conceiving Europe not as a geographical and political entity but rather as a ‘spiritual shape.’ Husserl, as the originator of this thought, traces this spiritual Europe back to Ancient Greece of the 7/6 century B.C. in which an unprecedented ‘theoretical attitude’ towards the world originated. Hence, Europe is conceived as a project of reason, of pure rationality while at the same time leaving out the constitutive dimension of religion. Furthermore, this non-historical philosophical genealogy proves itself to be an arbitrary but intentional genealogy whose intentions have to be put into critical reconsideration. In this article, I will introduce Patočka and Zambrano as important critiques of Husserl’s genealogy, or even potentially violent mono-genealogy, as Derrida has emphasized. Following Foucault, it is the aim of this article to put into question the myth of a single historical-political origin of Europe’s spiritual heritage and furthermore to pay attention to the transformations and conflictual relations between Europe’s different forms of reason and religion.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="79e68491af181c536d059ba983447ea3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57414806,"asset_id":20805186,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57414806/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="20805186"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="20805186"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 20805186; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=20805186]").text(description); $(".js-view-count[data-work-id=20805186]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 20805186; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='20805186']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "79e68491af181c536d059ba983447ea3" } } $('.js-work-strip[data-work-id=20805186]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":20805186,"title":"The Reasons of Europe: Edmund Husserl, Jan Patočka, and María Zambrano on the Spiritual Heritage of Europe. In: History of European Ideas, 44(5) 2018, 1-12.","internal_url":"https://www.academia.edu/20805186/The_Reasons_of_Europe_Edmund_Husserl_Jan_Pato%C4%8Dka_and_Mar%C3%ADa_Zambrano_on_the_Spiritual_Heritage_of_Europe_In_History_of_European_Ideas_44_5_2018_1_12","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":57414806,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/57414806/thumbnails/1.jpg","file_name":"Sternad_2018_The_Reasons_of_Europe.pdf","download_url":"https://www.academia.edu/attachments/57414806/download_file","bulk_download_file_name":"The_Reasons_of_Europe_Edmund_Husserl_Jan.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/57414806/Sternad_2018_The_Reasons_of_Europe-libre.pdf?1537437659=\u0026response-content-disposition=attachment%3B+filename%3DThe_Reasons_of_Europe_Edmund_Husserl_Jan.pdf\u0026Expires=1740523390\u0026Signature=JwP7GemB63fs5Q1PetNfPpB4q6zdEXGuI~RwVQPEdyph8wt53x3b0qSkZhHuYouIl3DXnAIa658mUaFMJmdYNt0t6EmkhHOSf56uj8Xjkc7DE7UMLrIz9BY2~L5w97t2GXAp4WYGv091CVG0SoxgQfEWP7rCwKZn7hpikPQqDGBu9JCB2-pIgjExJGv0XYi8jISuGazCL-Py-S05ZJzjjw2A5QxQ3mMdelQ4mHEjDCnbskR2H8dqMoEn-jeHgB3figaR4cnXkEIktb4pFn59ZUvJUpgUF3bhXB~DAfwCCJ7oipPzaw2ZXiEODDK-eRP2mlYkdLPJaly8DDo5He21AQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="34547710"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34547710/The_Holding_Back_of_Decline_Scheler_Pato%C4%8Dka_and_Ricoeur_on_Death_and_the_Afterlife_META_Research_in_Hermeneutics_Phenomenology_and_Practical_Philosophy_9_2_2017_536_559"><img alt="Research paper thumbnail of The Holding Back of Decline: Scheler, Patočka, and Ricoeur on Death and the Afterlife. META: Research in Hermeneutics, Phenomenology, and Practical Philosophy, 9(2) 2017, 536-559." class="work-thumbnail" src="https://attachments.academia-assets.com/55340743/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34547710/The_Holding_Back_of_Decline_Scheler_Pato%C4%8Dka_and_Ricoeur_on_Death_and_the_Afterlife_META_Research_in_Hermeneutics_Phenomenology_and_Practical_Philosophy_9_2_2017_536_559">The Holding Back of Decline: Scheler, Patočka, and Ricoeur on Death and the Afterlife. META: Research in Hermeneutics, Phenomenology, and Practical Philosophy, 9(2) 2017, 536-559.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Jan Patočka and Paul Ricoeur are well known for their accounts of history and the historical unde...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Jan Patočka and Paul Ricoeur are well known for their accounts of history and the historical understanding of human life. Lesser known are their phenomenological accounts of death and the afterlife. Albeit their thoughts are available only in fragments, they show a peculiar theoretical richness, as their conceptions of the afterlife are connected to fundamental topics like history, intersubjectivity and memory. In my article, I will attempt to shed light on these fragments, to show how they are embedded in already existing phenomenological theories of the afterlife such as Max Scheler's essay Tod und Fortleben, and to trace their relation to each other. As I will try to show, Patočka and Ricoeur's thoughts can offer an alternative formulation of the phenomenology of death that differs from Martin Heidegger's analysis of death and human mortality in Being and Time. Such an alternative phenomenology of death would not so much focus on the authentic but rather on the intersubjective understanding of death, human mortality, and the afterlife.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="141ca1941b94196fbfead220b71b0823" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55340743,"asset_id":34547710,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55340743/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34547710"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34547710"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34547710; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34547710]").text(description); $(".js-view-count[data-work-id=34547710]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34547710; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34547710']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "141ca1941b94196fbfead220b71b0823" } } $('.js-work-strip[data-work-id=34547710]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34547710,"title":"The Holding Back of Decline: Scheler, Patočka, and Ricoeur on Death and the Afterlife. META: Research in Hermeneutics, Phenomenology, and Practical Philosophy, 9(2) 2017, 536-559.","internal_url":"https://www.academia.edu/34547710/The_Holding_Back_of_Decline_Scheler_Pato%C4%8Dka_and_Ricoeur_on_Death_and_the_Afterlife_META_Research_in_Hermeneutics_Phenomenology_and_Practical_Philosophy_9_2_2017_536_559","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":55340743,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/55340743/thumbnails/1.jpg","file_name":"sternad__christian_-_the_holding_back_of_decline.pdf","download_url":"https://www.academia.edu/attachments/55340743/download_file","bulk_download_file_name":"The_Holding_Back_of_Decline_Scheler_Pato.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/55340743/sternad__christian_-_the_holding_back_of_decline-libre.pdf?1513785659=\u0026response-content-disposition=attachment%3B+filename%3DThe_Holding_Back_of_Decline_Scheler_Pato.pdf\u0026Expires=1740523391\u0026Signature=AGEUA1wNUaktnQTCEpDHO8htyz5vd1GWqCFHYWmflZefMivWVgpxgUA4WL8d~fJg3uuDMew8t-vvd3NRjujtU2yulwsWBtu-BCBwifYFgAlyqLR6ZIzW2FpkPY~6GEBvC4ESewfwuN25IgbDw4Ara2wG2oMzWuQ4sF-zPbcqscRUdav2bJxaZoQW7JuiYjrZA7BcS8LvtKW0Ro1aA2EVBcsGG0tmfkjKT9EtR-uJKB5~yMw4DK~xzs~ff1zTjqdmLIpFahrx0BSCfjw3M6TRakvFrPIYgFaTwUURey0IjEL7V8brZEPhmn9W7Hs2jNPjcOtemHQE-pJzSL1625hVpQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="34547651"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34547651/The_Force_of_War_Max_Scheler_and_Jan_Pato%C4%8Dka_on_the_First_World_War_Labyrinth_An_International_Journal_for_Philosophy_Value_Theory_and_Sociocultural_Hermeneutics_19_1_2017_89_106"><img alt="Research paper thumbnail of The Force of War. Max Scheler and Jan Patočka on the First World War. Labyrinth. An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics, 19(1) 2017, 89-106." class="work-thumbnail" src="https://attachments.academia-assets.com/55340762/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34547651/The_Force_of_War_Max_Scheler_and_Jan_Pato%C4%8Dka_on_the_First_World_War_Labyrinth_An_International_Journal_for_Philosophy_Value_Theory_and_Sociocultural_Hermeneutics_19_1_2017_89_106">The Force of War. Max Scheler and Jan Patočka on the First World War. Labyrinth. An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics, 19(1) 2017, 89-106.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The First World War was both an historical and a philosophical event. Philosophers engaged in wha...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The First World War was both an historical and a philosophical event. Philosophers engaged in what Kurt Flasch aptly called "the spiritual mobilization" of philosophy. Max Scheler was particularly important among these "war philosophers", given that he was the one who penned some of the most influential philosophical writings of the First World War, among them Der Genius des Krieges und der Deutsche Krieg. As I aim to show, Max Scheler's war writings were crucial for Jan Patočka's interpretation of the First World War in the sixth of his Heretical Essays. However, the importance of Scheler's war writings goes far beyond the First World War for Patočka, since they offer Patočka a far-reaching interpretation of the 'excessive' character of the 20th century. As I will show through the example of Max Scheler, the German war philosophers succumbed to a dangerously romantic con- ception of "force" – and it is this ominous force, which Patočka takes to lie at the root of the increas- ingly excessive character of the 20th and 21st centuries.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="473b4d3e7e6a3fd72e0262d81d109076" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":55340762,"asset_id":34547651,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/55340762/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34547651"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34547651"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34547651; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34547651]").text(description); $(".js-view-count[data-work-id=34547651]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34547651; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34547651']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "473b4d3e7e6a3fd72e0262d81d109076" } } $('.js-work-strip[data-work-id=34547651]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34547651,"title":"The Force of War. Max Scheler and Jan Patočka on the First World War. Labyrinth. An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics, 19(1) 2017, 89-106.","internal_url":"https://www.academia.edu/34547651/The_Force_of_War_Max_Scheler_and_Jan_Pato%C4%8Dka_on_the_First_World_War_Labyrinth_An_International_Journal_for_Philosophy_Value_Theory_and_Sociocultural_Hermeneutics_19_1_2017_89_106","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":55340762,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/55340762/thumbnails/1.jpg","file_name":"sternad__christian_-_the_force_of_war.pdf","download_url":"https://www.academia.edu/attachments/55340762/download_file","bulk_download_file_name":"The_Force_of_War_Max_Scheler_and_Jan_Pat.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/55340762/sternad__christian_-_the_force_of_war-libre.pdf?1513785867=\u0026response-content-disposition=attachment%3B+filename%3DThe_Force_of_War_Max_Scheler_and_Jan_Pat.pdf\u0026Expires=1740523391\u0026Signature=GDsurxRm5zABSwo-azet9M8m~hmNZO1Hc7BBLtucApNJfyuXIGShSU4XmcuBKxkq3ZzvyyWfobXPt~sminBsdIg-q8wKlxf3bTZVntFqYcZNb7sri-JvItjb-A7fOle~otKwturCo9QTPQ2irrngoomUPPm6LXaAA69VZPv98qwPYt~bNVRmC36KbldV6GAdMHQrXCsr~uWLary3rN-On3S7dhJYCK-k2nW7yuu6wLoxAFmaenTa0AxE-WYGCtlkPMR78MK1Opemy4Q5ifE~HFlZr0lfg141NLWh3xn55QwDHCDOXGbJ7zx~Nc7y4S6taa~9VumveGX0xkOK-qXQ9w__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="34547613"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34547613/Being_Capable_of_Death_Phenomenological_Remarks_on_the_Death_of_the_Animal_in_Studia_Phaenomenologica_Romanian_Journal_for_Phenomenology_17_2017_101_118"><img alt="Research paper thumbnail of Being Capable of Death. Phenomenological Remarks on the Death of the Animal, in: Studia Phaenomenologica: Romanian Journal for Phenomenology, (17) 2017, 101-118." class="work-thumbnail" src="https://attachments.academia-assets.com/54412599/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34547613/Being_Capable_of_Death_Phenomenological_Remarks_on_the_Death_of_the_Animal_in_Studia_Phaenomenologica_Romanian_Journal_for_Phenomenology_17_2017_101_118">Being Capable of Death. Phenomenological Remarks on the Death of the Animal, in: Studia Phaenomenologica: Romanian Journal for Phenomenology, (17) 2017, 101-118.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2ae2ddd6ec2b49f644ef6161799e3ef2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54412599,"asset_id":34547613,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54412599/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34547613"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34547613"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34547613; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34547613]").text(description); $(".js-view-count[data-work-id=34547613]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34547613; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34547613']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2ae2ddd6ec2b49f644ef6161799e3ef2" } } $('.js-work-strip[data-work-id=34547613]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34547613,"title":"Being Capable of Death. Phenomenological Remarks on the Death of the Animal, in: Studia Phaenomenologica: Romanian Journal for Phenomenology, (17) 2017, 101-118.","internal_url":"https://www.academia.edu/34547613/Being_Capable_of_Death_Phenomenological_Remarks_on_the_Death_of_the_Animal_in_Studia_Phaenomenologica_Romanian_Journal_for_Phenomenology_17_2017_101_118","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":54412599,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54412599/thumbnails/1.jpg","file_name":"Sternad_2017_Being_Capable_of_Death_preprint.pdf","download_url":"https://www.academia.edu/attachments/54412599/download_file","bulk_download_file_name":"Being_Capable_of_Death_Phenomenological.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54412599/Sternad_2017_Being_Capable_of_Death_preprint-libre.pdf?1505215593=\u0026response-content-disposition=attachment%3B+filename%3DBeing_Capable_of_Death_Phenomenological.pdf\u0026Expires=1740523391\u0026Signature=hIc2yGujmtuXY8HTsLiJP3ZCS2Tvmme40BRu7ziJB~i0lX3vNzV519iRqbg-wVVxYXu3YkH35ld2hBincztpGW32sOcoajcqI92789QuhmFFkhowsp88z67e2LGdcMk8eAmzzsF4SrrRooHn0FX7i~B3i9qwWcfnHUweLa0a~4HtFHncLD8YZJjV4IruXNdSeXh-hS6MoZffPWv0liqPX9XKtlkRc7r-34LIyB9qoX0We~YdUwTCk700EEoA3hRwTgtLHZQtp3B5qDc-LO9E7Cu-VYnvBWaxDpl3ZKt55USPF3lD9tSfX8izpll4LieQetMiKA2izYMbxjuIs8A2AQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="34539311"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/34539311/The_Silent_Witnesses_Interview_with_Jacques_Ranci%C3%A8re_in_Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Ranci%C3%A8re_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016_199_208"><img alt="Research paper thumbnail of The Silent Witnesses. Interview with Jacques Rancière, in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 199-208." class="work-thumbnail" src="https://attachments.academia-assets.com/54404637/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34539311/The_Silent_Witnesses_Interview_with_Jacques_Ranci%C3%A8re_in_Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Ranci%C3%A8re_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016_199_208">The Silent Witnesses. Interview with Jacques Rancière, in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 199-208.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9de52da808099d771c059cea87c11e68" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54404637,"asset_id":34539311,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54404637/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34539311"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34539311"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34539311; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34539311]").text(description); $(".js-view-count[data-work-id=34539311]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34539311; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34539311']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9de52da808099d771c059cea87c11e68" } } $('.js-work-strip[data-work-id=34539311]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34539311,"title":"The Silent Witnesses. 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Jacques Rancière und die Geschichtswissenschaft, in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 9-21." class="work-thumbnail" src="https://attachments.academia-assets.com/54402131/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/23371886/Die_Welt_der_stummen_Zeugen_Jacques_Ranci%C3%A8re_und_die_Geschichtswissenschaft_in_Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Ranci%C3%A8re_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016_9_21">Die Welt der stummen Zeugen. Jacques Rancière und die Geschichtswissenschaft, in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 9-21.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="aa7e224c37dc06b3918589e8308d9c3d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54402131,"asset_id":23371886,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54402131/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="23371886"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="23371886"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 23371886; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=23371886]").text(description); $(".js-view-count[data-work-id=23371886]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 23371886; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='23371886']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "aa7e224c37dc06b3918589e8308d9c3d" } } $('.js-work-strip[data-work-id=23371886]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":23371886,"title":"Die Welt der stummen Zeugen. 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Bemerkungen zum Ort von Jacques Rancières historiographischen Texten", in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 116-122." class="work-thumbnail" src="https://attachments.academia-assets.com/54402124/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/23089450/Die_Geschichte_im_Medium_der_Literatur_Bemerkungen_zum_Ort_von_Jacques_Ranci%C3%A8res_historiographischen_Texten_in_Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Ranci%C3%A8re_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016_116_122">Die Geschichte im Medium der Literatur. Bemerkungen zum Ort von Jacques Rancières historiographischen Texten", in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 116-122.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6bd97bcadb70d55afa0452a8614696f7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54402124,"asset_id":23089450,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54402124/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="23089450"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="23089450"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 23089450; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=23089450]").text(description); $(".js-view-count[data-work-id=23089450]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 23089450; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='23089450']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6bd97bcadb70d55afa0452a8614696f7" } } $('.js-work-strip[data-work-id=23089450]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":23089450,"title":"Die Geschichte im Medium der Literatur. Bemerkungen zum Ort von Jacques Rancières historiographischen Texten\", in: Christian Sternad, Siegfried Mattl (Eds.): Apropos Rancière. Österreichische Zeitschrift für Geschichtswissenschaften / Austrian Journal for Historical Studies, (27.1) 2016, 116-122.","internal_url":"https://www.academia.edu/23089450/Die_Geschichte_im_Medium_der_Literatur_Bemerkungen_zum_Ort_von_Jacques_Ranci%C3%A8res_historiographischen_Texten_in_Christian_Sternad_Siegfried_Mattl_Eds_Apropos_Ranci%C3%A8re_%C3%96sterreichische_Zeitschrift_f%C3%BCr_Geschichtswissenschaften_Austrian_Journal_for_Historical_Studies_27_1_2016_116_122","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":54402124,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54402124/thumbnails/1.jpg","file_name":"Sternad_2016_Die_Geschichte_im_Medium_der_Literatur.pdf","download_url":"https://www.academia.edu/attachments/54402124/download_file","bulk_download_file_name":"Die_Geschichte_im_Medium_der_Literatur_B.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54402124/Sternad_2016_Die_Geschichte_im_Medium_der_Literatur-libre.pdf?1505135356=\u0026response-content-disposition=attachment%3B+filename%3DDie_Geschichte_im_Medium_der_Literatur_B.pdf\u0026Expires=1740523391\u0026Signature=IuOdKKMdRPWLKvUiPcmwUdZVWPShMYFbvOWjOruo8YlOmIGDBGdGVcJAmZKQmLG~10O0bCQBwnWnLXcEllMiiQsOrJCXUik5XaplUQVpGgjgWQon90kdk04ClELDWzDZzcDWbvH5SXgxPLfcH7dHaqKQx8JlRHwEgHQgddEuy5nHzCvIIcsO2~CItHAEPcFo2M3-yy9n1L9s2bwFtlNp9TLg2aWv1OD9n3pP2ThKY81L2DEHDi9OYj1ruX5PZ9s9sb9G7Q2i3sobh-pRqk9aRoH7Iepxc7k0wxV3H5UvzUc1Dgib0wAeN41ID1k5sZMFFEtZdxOsCYpRbDXWTDPlLQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="11487866"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/11487866/Europa_jenseits_von_Mythos_und_Aufkl%C3%A4rung_Edmund_Husserl_Jan_Pato%C4%8Dka_Mar%C3%ADa_Zambrano_und_Jacques_Derrida_%C3%BCber_das_geistige_Erbe_Europas_in_Metodo_International_Studies_in_Phenomenology_and_Philosophy_2016_4_1_149_178"><img alt="Research paper thumbnail of Europa jenseits von Mythos und Aufklärung. Edmund Husserl, Jan Patočka, María Zambrano und Jacques Derrida über das geistige Erbe Europas, in: Metodo. International Studies in Phenomenology and Philosophy, 2016 4(1), 149-178." class="work-thumbnail" src="https://attachments.academia-assets.com/54402121/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/11487866/Europa_jenseits_von_Mythos_und_Aufkl%C3%A4rung_Edmund_Husserl_Jan_Pato%C4%8Dka_Mar%C3%ADa_Zambrano_und_Jacques_Derrida_%C3%BCber_das_geistige_Erbe_Europas_in_Metodo_International_Studies_in_Phenomenology_and_Philosophy_2016_4_1_149_178">Europa jenseits von Mythos und Aufklärung. Edmund Husserl, Jan Patočka, María Zambrano und Jacques Derrida über das geistige Erbe Europas, in: Metodo. International Studies in Phenomenology and Philosophy, 2016 4(1), 149-178.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the course of the 20 th century, many phenomenologists tried to develop a novel philosophical ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the course of the 20 th century, many phenomenologists tried to develop a novel philosophical understanding of Europe. Departing from Edmund Husserl, they defined Europe as a culture of rationality whose origins are to be found in the Ancient Greece of the 7./6. century B.C. where a novel and unprecedented universal-critical attitude towards the world originated. Although many of the big proponents of phenomenology followed this interpretation in their own respective ways, this mono-genealogy is far from being without doubts. In raising the question about the "spiritual shape" of Europe, which determined its spiritual life, activity and creation, Europe's religion seems to be distinctly missing in this mono-genealogy. In taking a closer look at Edmund Husserl, Jan Patočka, María Zambrano and Jacques Derrida, this article seeks to problematize the genealogy of rationality as the sole birthplace of Europe and investigates the problematic tension between reason and religion in the aforementioned thinkers. Viewed against this background, this article argues that Europe has more but one "origin" and that Europe is rather the effect these conflictual relations, their stratifications and sedimentations than the single child of a universal and selftransparent rationality of Ancient Greek imprint.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ce8f4246eebe698ed11a5eeb7892f457" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54402121,"asset_id":11487866,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54402121/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11487866"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11487866"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11487866; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11487866]").text(description); $(".js-view-count[data-work-id=11487866]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11487866; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11487866']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "ce8f4246eebe698ed11a5eeb7892f457" } } $('.js-work-strip[data-work-id=11487866]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11487866,"title":"Europa jenseits von Mythos und Aufklärung. Edmund Husserl, Jan Patočka, María Zambrano und Jacques Derrida über das geistige Erbe Europas, in: Metodo. International Studies in Phenomenology and Philosophy, 2016 4(1), 149-178.","internal_url":"https://www.academia.edu/11487866/Europa_jenseits_von_Mythos_und_Aufkl%C3%A4rung_Edmund_Husserl_Jan_Pato%C4%8Dka_Mar%C3%ADa_Zambrano_und_Jacques_Derrida_%C3%BCber_das_geistige_Erbe_Europas_in_Metodo_International_Studies_in_Phenomenology_and_Philosophy_2016_4_1_149_178","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":54402121,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54402121/thumbnails/1.jpg","file_name":"Sternad_2016_Europa_jenseits_von_Mythos_und_Aufklarung.pdf","download_url":"https://www.academia.edu/attachments/54402121/download_file","bulk_download_file_name":"Europa_jenseits_von_Mythos_und_Aufklarun.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54402121/Sternad_2016_Europa_jenseits_von_Mythos_und_Aufklarung-libre.pdf?1505135371=\u0026response-content-disposition=attachment%3B+filename%3DEuropa_jenseits_von_Mythos_und_Aufklarun.pdf\u0026Expires=1740523391\u0026Signature=CTNGjUv77ys5kBqGT23DjPZiTp0NC4KNOLrj9FR1sAw2AvuXQX8SbZMbr3eztNOvQlz5NjYZEXdbuujpTXU5B-~jDikNAVvE87szaWVfUXuCT6wMDpKIAjyzCqvULk8Tok-p71nPfUNxkxtzUYqGlYIX0NDCrKYHE5tvYEhncnQyfezKyoxR3oq2kLUBqtL9jbGTPYlKkcCBBbrx5i7NMOMKmBwJlqzfPZo9EdmfE-L98RkuRWgvcKPe63UeAMzZGW~7eYhmW5y1T9R~Ff2Rr67Se4ajZjaZFfvBu0E3gTPw8Gpz-~j28~fD6p6g9NmlAet9jJJXXy1v51sT2LEuMg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10252733"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10252733/Specters_of_the_Sacred_Jan_Pato%C4%8Dka_Or_The_Hidden_Source_of_Jacques_Derridas_Phenomenology_of_Religion_in_The_New_Yearbook_for_Phenomenology_and_Phenomenological_Philosophy_14_2015_287_299"><img alt="Research paper thumbnail of Specters of the Sacred. Jan Patočka, Or: The Hidden Source of Jacques Derrida's 'Phenomenology of Religion', in: The New Yearbook for Phenomenology and Phenomenological Philosophy, (14) 2015, 287-299." class="work-thumbnail" src="https://attachments.academia-assets.com/54404628/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10252733/Specters_of_the_Sacred_Jan_Pato%C4%8Dka_Or_The_Hidden_Source_of_Jacques_Derridas_Phenomenology_of_Religion_in_The_New_Yearbook_for_Phenomenology_and_Phenomenological_Philosophy_14_2015_287_299">Specters of the Sacred. Jan Patočka, Or: The Hidden Source of Jacques Derrida's 'Phenomenology of Religion', in: The New Yearbook for Phenomenology and Phenomenological Philosophy, (14) 2015, 287-299.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2052fd7c63f7390df062960058aa932d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54404628,"asset_id":10252733,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54404628/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10252733"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10252733"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10252733; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10252733]").text(description); $(".js-view-count[data-work-id=10252733]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10252733; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10252733']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2052fd7c63f7390df062960058aa932d" } } $('.js-work-strip[data-work-id=10252733]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10252733,"title":"Specters of the Sacred. Jan Patočka, Or: The Hidden Source of Jacques Derrida's 'Phenomenology of Religion', in: The New Yearbook for Phenomenology and Phenomenological Philosophy, (14) 2015, 287-299.","internal_url":"https://www.academia.edu/10252733/Specters_of_the_Sacred_Jan_Pato%C4%8Dka_Or_The_Hidden_Source_of_Jacques_Derridas_Phenomenology_of_Religion_in_The_New_Yearbook_for_Phenomenology_and_Phenomenological_Philosophy_14_2015_287_299","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":54404628,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/54404628/thumbnails/1.jpg","file_name":"Sternad_2015_Specters_of_the_Sacred.pdf","download_url":"https://www.academia.edu/attachments/54404628/download_file","bulk_download_file_name":"Specters_of_the_Sacred_Jan_Patocka_Or_Th.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/54404628/Sternad_2015_Specters_of_the_Sacred-libre.pdf?1505145546=\u0026response-content-disposition=attachment%3B+filename%3DSpecters_of_the_Sacred_Jan_Patocka_Or_Th.pdf\u0026Expires=1740523391\u0026Signature=Lrx1Qb2xKvaC3qAyUY2o-HRexZC6SvliPKliBju2~wQgEe4Mm~MMsU57j6qoPCrtIPhCDw01zur-luti1hwbUrjlDOVPVrTvMKVa9dM16Xkn98~hKCPuKtuDBaDQSRIvpIP8QUR1qLcJj7kyTekP6bN5jtezeUzyrVp0fgOuxT2AgNVicPsU3rmspwzHDLR61e3666B5gJr62BQiRJRoJ7mvM-AoNPeKBQ~rgFkcYjZxM4A8~tic6p~p~7EYElkP~3bagxwS5tVr1s2EotQ9AuzG1R953KcwRhIDgm~T8lRbJNNaLc-4syI--S7jg0xUB6cd5yhcNRTwyp1sxhtyiQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10163848"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10163848/Gespenster_des_Sakralen_Jan_Pato%C4%8Dka_oder_Die_geheime_Quelle_von_Jacques_Derridas_Ph%C3%A4nomenologie_der_Religion_in_The_New_Yearbook_for_Phenomenology_and_Phenomenological_Philosophy_14_2015_287_299_German_version_"><img alt="Research paper thumbnail of Gespenster des Sakralen. Jan Patočka, oder: Die geheime Quelle von Jacques Derridas Phänomenologie der Religion, in: The New Yearbook for Phenomenology and Phenomenological Philosophy, (14) 2015, 287-299. (German version)" class="work-thumbnail" src="https://attachments.academia-assets.com/36268849/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10163848/Gespenster_des_Sakralen_Jan_Pato%C4%8Dka_oder_Die_geheime_Quelle_von_Jacques_Derridas_Ph%C3%A4nomenologie_der_Religion_in_The_New_Yearbook_for_Phenomenology_and_Phenomenological_Philosophy_14_2015_287_299_German_version_">Gespenster des Sakralen. Jan Patočka, oder: Die geheime Quelle von Jacques Derridas Phänomenologie der Religion, in: The New Yearbook for Phenomenology and Phenomenological Philosophy, (14) 2015, 287-299. (German version)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Gespenster des Sakralen. Jan Patočka, oder: Die geheime Quelle von Jacques Derridas "Phänomenolog...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Gespenster des Sakralen. Jan Patočka, oder: Die geheime Quelle von Jacques Derridas "Phänomenologie der Religion" Christian Sternad / KU Leuven "Die Religion ist nicht das Sakrale, […] vielmehr entsteht sie da, wo das Sakrale als das Dämonische ausdrücklich überwunden wird." 1 Jan Patočka -Ketzerische Essays zur Philosophie der Geschichte "Es handelt sich dabei um zwei verschiedene Quellen, Brennpunkte oder Brennstätten. Die ,Religion' ist die Gestalt ihrer Ellipse, weil sie beide Stätten umfaßt" 2 Jacques Derrida -Glaube und Wissen Einleitung Jacques Derridas Überlegungen zur Religion üben einen nachhaltigen Einfluss auf die vielgestaltigen Diskurse der sogenannten "Phänomenologie der Religion" aus. Derridas komplexer und hyperreferentieller Text Glaube und Wissen (1994) fungiert dabei als einer der zentralen Anlegepunkte, an welchem so verschiedene Denker wie Kant, Hegel, Bergson und Heidegger in einen Dialog treten. Gleichzeitig bleibt in diesem Text und den darauf aufbauenden Debatten ein Name in auffälliger Art und Weise abwesend, welcher jedoch, wie ich zeigen werde, für Derridas "Phänomenologie der Religion" 3 von zentraler Bedeutung ist: Jan Patočka. Es sind gerade dessen Ketzerische Essays zur Philosophie der Geschichte, die Derrida die hauptsächlichen Anstöße geben und welche er mit oben genannten Denkern weiterentwickeln wird. Diese Behauptung mag zuerst verwundern, da sich doch Derrida vor allem in Den Tod geben (1992) eindringlich mit Patočka auseinandergesetzt hat. Sieht man sich jedoch den Beginn dieses Textes an, dann wird schnell deutlich, in welcher Beziehung sich Derrida für Patočkas Ketzerische Essays interessiert hat. Er fokussiert sich vordringlich auf den fünften Ketzerischen Essay, in welchem Patočka der Frage nachgeht, ob und inwiefern die technische Zivilisation vom Verfall bestimmt ist. Die darin angestellte Analyse der Religion bzw. Religiosität ist hier der entscheidende Anlegepunkt für Derrida, welche er als "eine These über den Ursprung und das Wesen des Religiösen" 4 überhaupt interpretiert.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d4b63db7cc3ca2d948de39d53f09d6a5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36268849,"asset_id":10163848,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36268849/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10163848"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10163848"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10163848; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10163848]").text(description); $(".js-view-count[data-work-id=10163848]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10163848; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10163848']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d4b63db7cc3ca2d948de39d53f09d6a5" } } $('.js-work-strip[data-work-id=10163848]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10163848,"title":"Gespenster des Sakralen. 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Ernst Jüngers literarische Bewältigung der Todesnähe in den Stahlgewittern und Der Kampf als inneres Erlebnis, in: Oxford German Studies, (44.1) 2015, 42-56." class="work-thumbnail" src="https://attachments.academia-assets.com/54462131/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9239665/Im_Schlagschatten_des_Todes_Ernst_J%C3%BCngers_literarische_Bew%C3%A4ltigung_der_Todesn%C3%A4he_in_den_Stahlgewittern_und_Der_Kampf_als_inneres_Erlebnis_in_Oxford_German_Studies_44_1_2015_42_56">'Im Schlagschatten des Todes'. Ernst Jüngers literarische Bewältigung der Todesnähe in den Stahlgewittern und Der Kampf als inneres Erlebnis, in: Oxford German Studies, (44.1) 2015, 42-56.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Die folgende Untersuchung widmet sich Ernst Jü ngers literarischer Bewä ltigung der permanenten T...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Die folgende Untersuchung widmet sich Ernst Jü ngers literarischer Bewä ltigung der permanenten Todesnä he in den Kriegstagebü chern In Stahlgewittern und dem kurz danach erschienenen Der Kampf als inneres Erlebnis. Es wird versucht aufzuzeigen, dass Jü nger zwei literarische Strategien zur Darstellung verwendet -Sachlichkeit und Expressionismus -, welche zueinander in komplementä rer Beziehung stehen. Die sich in den Stahlgewittern ankü ndigende sinngebende Reflexion auf die Erlebnisse des Ersten Weltkrieges ist, so das Argument, mit den Mitteln der Sachlichkeit nicht zu erreichen. Die viel grundsä tzlichere Reflexion darü ber, was unterhalb der sichtbaren Manifestationen des Krieges an dessen Grunde vorgeht, greift auf expressionistische Stilmittel zurü ck. Vor diesem Hintergrund soll gezeigt werden, dass sich Sachlichkeit und Expressionismus in Jü ngers Texten nicht ausschließen, sondern vielmehr komplementä r ergä nzen, um dem Gegenstand in der literarischen Darstellung gerecht zu werden. KEYWORDS: Ernst Jü nger, In Stahlgewittern, Erster Weltkrieg, Tod, Sachlichkeit, Expressionismus Der erste Tote, ein unvergesslicher Augenblick, der das Herzblut zu stockenden Eiskristallen zerfror. Ernst Jü nger -Der Kampf als inneres Erlebnis EINLEITUNG Ernst Jü ngers In Stahlgewittern ist in vielerlei Hinsicht ein extremes Werk: Es ist extrem in seiner Form, extrem in seinem Inhalt und extrem vor dem Hintergrund der Erlebnisse, welche dieses Werk entstehen ließen. Jü nger war mit 19 Jahren freiwillig in Hannover in das 73. Fü silierregiment eingetreten und stieg damit in einen Krieg ein, dessen zerstö rerische Dimensionen die Welt zu diesem Zeitpunkt noch nicht erahnen konnte. Ü ber neun Millionen Soldaten fanden in den</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c443dc43390c6d30fd9f0ab679bcae8d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54462131,"asset_id":9239665,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54462131/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="9239665"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="9239665"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 9239665; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=9239665]").text(description); $(".js-view-count[data-work-id=9239665]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 9239665; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='9239665']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c443dc43390c6d30fd9f0ab679bcae8d" } } $('.js-work-strip[data-work-id=9239665]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":9239665,"title":"'Im Schlagschatten des Todes'. 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Die phänomenologische Todesanalyse zwischen Überschreitung und Wiederinstandsetzung der Metaphysik, in: Murat Ates, Choong-Su Han, et al. (Eds.): Überwundene Metaphysik? Beiträge zur Konstellation von Phänomenologie und Metaphysikkritik. Verlag Karl Alber, Freiburg 2015, 117-128." class="work-thumbnail" src="https://attachments.academia-assets.com/54402094/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8132683/Tod_und_Metaphysik_Die_ph%C3%A4nomenologische_Todesanalyse_zwischen_%C3%9Cberschreitung_und_Wiederinstandsetzung_der_Metaphysik_in_Murat_Ates_Choong_Su_Han_et_al_Eds_%C3%9Cberwundene_Metaphysik_Beitr%C3%A4ge_zur_Konstellation_von_Ph%C3%A4nomenologie_und_Metaphysikkritik_Verlag_Karl_Alber_Freiburg_2015_117_128">Tod und Metaphysik. Die phänomenologische Todesanalyse zwischen Überschreitung und Wiederinstandsetzung der Metaphysik, in: Murat Ates, Choong-Su Han, et al. (Eds.): Überwundene Metaphysik? Beiträge zur Konstellation von Phänomenologie und Metaphysikkritik. Verlag Karl Alber, Freiburg 2015, 117-128.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c566f67724a7835cd521a5c492ae7248" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54402094,"asset_id":8132683,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54402094/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8132683"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8132683"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8132683; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8132683]").text(description); $(".js-view-count[data-work-id=8132683]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8132683; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8132683']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c566f67724a7835cd521a5c492ae7248" } } $('.js-work-strip[data-work-id=8132683]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8132683,"title":"Tod und Metaphysik. 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Auf der Jagd nach sterblichen Gespenstern mit Emmanuel Lévinas und Jacques Derrida, in: Lorenz Aggermann, Ralph Fischer, et al. (Eds.): "Lernen, mit den Gespenstern zu leben". Neofelis Verlag, Berlin 2015, 59-71." class="work-thumbnail" src="https://attachments.academia-assets.com/54531526/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/7780065/Die_Zeit_ist_aus_den_Fugen_Auf_der_Jagd_nach_sterblichen_Gespenstern_mit_Emmanuel_L%C3%A9vinas_und_Jacques_Derrida_in_Lorenz_Aggermann_Ralph_Fischer_et_al_Eds_Lernen_mit_den_Gespenstern_zu_leben_Neofelis_Verlag_Berlin_2015_59_71">Die Zeit ist aus den Fugen. Auf der Jagd nach sterblichen Gespenstern mit Emmanuel Lévinas und Jacques Derrida, in: Lorenz Aggermann, Ralph Fischer, et al. (Eds.): "Lernen, mit den Gespenstern zu leben". Neofelis Verlag, Berlin 2015, 59-71.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Auf der Jagd nach sterblichen Gespenstern mit Emmanuel Levinas und Jacques Derrida < :hristian St...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Auf der Jagd nach sterblichen Gespenstern mit Emmanuel Levinas und Jacques Derrida < :hristian Sternad 1 Jacques Derrida: Marx ' Gespenst er. Der Staat der Schuld, die Trauerarbei t und die mue Internationale.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9f81cce90f5deab0ef214333aa81a8e4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54531526,"asset_id":7780065,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54531526/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7780065"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7780065"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7780065; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7780065]").text(description); $(".js-view-count[data-work-id=7780065]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7780065; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7780065']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9f81cce90f5deab0ef214333aa81a8e4" } } $('.js-work-strip[data-work-id=7780065]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7780065,"title":"Die Zeit ist aus den Fugen. 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Jean-François Lyotard und die Geschichtswissenschaft im Spiegel der (Post-)Moderne, in: Sonja Georgi, Julia Ilgner, et al. (Eds.): Geschichtstransformationen. Medien, Verfahren und Funktionalisierungen historischer Rezeption. 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Teilband 2: Vom Wesen der menschlichen Freiheit, Phenomenological Reviews 2017." class="work-thumbnail" src="https://attachments.academia-assets.com/54402001/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34535976/Eugen_Fink_Sein_und_Endlichkeit_Teilband_2_Vom_Wesen_der_menschlichen_Freiheit_Phenomenological_Reviews_2017">Eugen Fink: Sein und Endlichkeit. Teilband 2: Vom Wesen der menschlichen Freiheit, Phenomenological Reviews 2017.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Sein und Endlichkeit. Teilband 2: Vom Wesen der menschlichen Freiheit -Phenomenological Reviews S...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Sein und Endlichkeit. Teilband 2: Vom Wesen der menschlichen Freiheit -Phenomenological Reviews Sonntag, der 30. Juli 2017 Eugen Fink ist eine der mit Abstand wichtigsten Figuren in der phänomenologischen Bewegung. Als einzigartiger Vermittler der philosophischen Entwürfe seiner phänomenologischen Lehrer Husserl und Heidegger, jedoch aber auch als Vermittler zwischen der transzendentalen Phänomenologie Husserls und der ontologisch-existenzialen phänomenologischen Philosophie Heideggers, hat er den zukünftigen Weg der Phänomenologie im 20. Jahrhundert entscheidend mitbestimmt. Während seine Philosophie vor dem Zweiten Weltkrieg größtenteils noch sehr deutlich in der theoretischen Gefolgschaft Husserls verbleibt, erweist sich Husserls Tod 1938 und das katastrophale Ereignis des Weltkrieges auch in Finks philosophischem Weg als entscheidender und wegweisender Einschnitt. Sein lebenslanger Freund und philosophischer Gefährte Jan Patočka hat diese entscheidende Veränderung in Finks Denken in einem Brief an Robert Campbell vom 30. September 1947 in prägnanter Weise dargestellt; Patočka schreibt dort: "Er hat sich weit von Husserl entfernt in der Heideggerschen Richtung. Aber er versucht Neues, indem er eine neue Interpretation von Kant, Nietzsche und Hegel vornimmt. Er hat mir daraus Stücke vorgelesen, die, wie mir scheint, die höchste Aufmerksamkeit verdienen. Er ist im Begriff, ein großes Werk über die ‚Ontologische Erfahrung' vorzubereiten, das im Aufriß schon existiert und von dem ich viel erwarte."[i] Der zweite Teilband von Sein und Endlichkeit versammelt Texte Eugen 11.09.17, 13)45 Eugen Fink: Sein und Endlichkeit. Teilband 2: Vom Wesen der menschlichen Freiheit -Phenomenological Reviews Seite 2 von 6 <a href="http://reviews.ophen.org/2017/07/30/eugen-fink-sein-und-endlichkeit-teilband-2-vom-wesen-der-menschlichen-freiheit/?lang=de" rel="nofollow">http://reviews.ophen.org/2017/07/30/eugen-fink-sein-und-endlichkeit-teilband-2-vom-wesen-der-menschlichen-freiheit/?lang=de</a> 11.09.17, 13)45 Eugen Fink: Sein und Endlichkeit. 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Zürich: diaphanes 2012. 336 S., ISBN ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Neuere Literatur 4 Maurice Blanchot: Der literarische Raum. Zürich: diaphanes 2012. 336 S., ISBN 978-3-03734-182-7, EUR 29,90. Knapp 60 Jahre nach der französischen Erstveröffentlichung liegt nun Maurice Blanchots beeindruckendes Hauptwerk L'espace littéraire (dt. 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Journal Phänomenologie 38/2012, 103-106.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ke von Cornelius Castoriadis ist jedoch eine wichtige Bemühung, die das Werk des Griechen und Fra...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ke von Cornelius Castoriadis ist jedoch eine wichtige Bemühung, die das Werk des Griechen und Franzosen auch in Deutschland vor allem im Bewusstsein der Zeitgenossen hält, die ihn und sein magmahaftes Temperament selbst nicht mehr zu Lebzeiten haben kennen lernen können.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="26a0990db48079b8244de3bc9bb4c979" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31885428,"asset_id":4482347,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31885428/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4482347"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4482347"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4482347; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4482347]").text(description); $(".js-view-count[data-work-id=4482347]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4482347; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4482347']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "26a0990db48079b8244de3bc9bb4c979" } } $('.js-work-strip[data-work-id=4482347]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4482347,"title":"Jacques Derrida: Die Phänomenologie und die Schließung der Metaphysik. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41826534"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41826534/CFP_Explorations_Future_paths_of_phenomenology_1st_OPHEN_Summer_Meeting_17_20_August_2020_"><img alt="Research paper thumbnail of CFP - Explorations: Future paths of phenomenology, 1st OPHEN Summer Meeting (17-20 August 2020)" class="work-thumbnail" src="https://attachments.academia-assets.com/62010238/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41826534/CFP_Explorations_Future_paths_of_phenomenology_1st_OPHEN_Summer_Meeting_17_20_August_2020_">CFP - Explorations: Future paths of phenomenology, 1st OPHEN Summer Meeting (17-20 August 2020)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/PatrickFlack">Patrick Flack</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://unipd.academia.edu/SimoneAurora">Simone Aurora</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://uva.academia.edu/SelinGerlek">Selin Gerlek</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://independentresearcher.academia.edu/RodneyParker">Rodney K B Parker</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/ChristianSternad">Christian Sternad</a></span></div><div class="wp-workCard_item"><span>Open Commons of Phenomenology</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The phenomenological movement, one can confidently affirm today, is thriving. This is true first ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The phenomenological movement, one can confidently affirm today, is thriving. This is true first of all with regard to the dominant metrics of modern academic life, the number of publications appearing every year: in 2019, nearly 200 books closely related to phenomenology were published (source: Phenomenological Reviews) and more than 100 phenomenology journals produced at least one new issue (source: OPHEN). Similarly, the number of scholars devoting their career entirely or partially to phenomenology is greater than it has ever been: the non-exhaustive OPHEN directory lists about 2500 active researchers and, less significantly, more than 200.000 people have chosen phenomenology as a theme of interest on Academia.edu. On almost any given day of the year, a conference, workshop or summer school devoted to phenomenology is happening somewhere in Europe, North or South America, Asia or indeed Africa. Further signs of phenomenology's current vitality can be found in its thematic advances and institutional foothold. The number of chairs in phenomenology is stable, new societies and new projects are materialising, and big grants such as ERCs are being won. Even more significantly, phenomenology has managed over the last decades to broaden out and entrench itself in many fields beyond philosophy (critical, environmental, gender, literary or management studies, pedagogy, psychology and psychiatry, sociology, anthropology, etc.). In this process, moreover, it has not lost itself but continued a process of methodological reflection on its own foundations-as witnessed by the ever-renewed fascination for the thought of its founders and the growing historical and theoretical interest in early phenomenology, women philosophers, or thinkers such as Emanuel Levinas, Jan Patočka or Gustav Špet.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="728ac8448d10f867214e44abbe53de49" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62010238,"asset_id":41826534,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62010238/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41826534"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41826534"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41826534; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41099053"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41099053/Lecture_The_Gravity_of_Life_A_Phenomenology_of_Aging_04_12_2019_St_Johns_University_New_York_USA"><img alt="Research paper thumbnail of Lecture: "The Gravity of Life. A Phenomenology of Aging" (04.12.2019), St. John's University, New York, USA" class="work-thumbnail" src="https://attachments.academia-assets.com/61357727/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41099053/Lecture_The_Gravity_of_Life_A_Phenomenology_of_Aging_04_12_2019_St_Johns_University_New_York_USA">Lecture: "The Gravity of Life. A Phenomenology of Aging" (04.12.2019), St. John's University, New York, USA</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">For more than a hundred years now, the problem of death and human mortality in general have been ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">For more than a hundred years now, the problem of death and human mortality in general have been central to the development of the phenomenological tradition and the various thinkers from this tradition have offered quite different and often competing accounts. Inextricably tied to this problem has been the concept of time and in particular how an awareness of our finitude informs our understanding and experience of time. However, when we distance ourselves from these accounts of death and time, it becomes all the more surprising that relatively little attention has been given to the problem and experience of aging, and more specifically how it affects our experience of ourselves, others, and the world. By drawing on phenomenological and existentialist thinkers, I examine the problem of aging from a phenomenological point of view and show that aging is not merely a biological condition, but that the experience harbors a fundamental and unique social significance.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cd74dc6e94e61fa9dc722db1bcabb7f4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61357727,"asset_id":41099053,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61357727/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41099053"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41099053"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41099053; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41099053]").text(description); $(".js-view-count[data-work-id=41099053]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41099053; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41099053']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cd74dc6e94e61fa9dc722db1bcabb7f4" } } $('.js-work-strip[data-work-id=41099053]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41099053,"title":"Lecture: \"The Gravity of Life. 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November 2019) Charles-University Prague" class="work-thumbnail" src="https://attachments.academia-assets.com/60986069/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40689210/Conference_Phenomenology_and_Personal_Identity_II_08_09_November_2019_Charles_University_Prague">Conference: "Phenomenology and Personal Identity II" (08.-09. November 2019) Charles-University Prague</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/ChristianSternad">Christian Sternad</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://cuni.academia.edu/Jakub%C4%8Capek">Jakub Čapek</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://cuni.academia.edu/TerezaMat%C4%9Bj%C4%8Dkov%C3%A1">Tereza Matějčková</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://cas-cz.academia.edu/PetrPr%C3%A1%C5%A1ek">Petr Prášek</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://tudarmstadt.academia.edu/SophieLoidolt">Sophie Loidolt</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8a50ac0ef335d10c548b569f64ec2e80" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60986069,"asset_id":40689210,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60986069/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40689210"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40689210"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40689210; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40689210]").text(description); $(".js-view-count[data-work-id=40689210]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40689210; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40689210']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8a50ac0ef335d10c548b569f64ec2e80" } } $('.js-work-strip[data-work-id=40689210]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40689210,"title":"Conference: \"Phenomenology and Personal Identity II\" (08.-09. 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Drawing on the ideas presented during the first conference on this topic ("Phenomenology and Personal Identity", Prague, November 2018), this sequel conference continues to explore the boundary regions between phenomenology, philosophy of mind, theory of narrativity, and foucauldian genealogy. <br />For more information, see the conference website:<br /><a href="https://identity.ff.cuni.cz/conferences/phenomenology-and-personal-identity-ii-november-2019/" rel="nofollow">https://identity.ff.cuni.cz/conferences/phenomenology-and-personal-identity-ii-november-2019/</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="99c74fd52111feaa92ab3d317085e0a4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60981881,"asset_id":40697025,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60981881/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40697025"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40697025"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40697025; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="37910937"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/37910937/Workshop_Being_Through_Law_Experiences_and_Structures_of_Rightlessness_17_18_December_2018_TU_Darmstadt"><img alt="Research paper thumbnail of Workshop: "Being Through Law. Experiences and Structures of Rightlessness" (17./18. December 2018), TU Darmstadt" class="work-thumbnail" src="https://attachments.academia-assets.com/57921821/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/37910937/Workshop_Being_Through_Law_Experiences_and_Structures_of_Rightlessness_17_18_December_2018_TU_Darmstadt">Workshop: "Being Through Law. Experiences and Structures of Rightlessness" (17./18. December 2018), TU Darmstadt</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/ChristianSternad">Christian Sternad</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://tudarmstadt.academia.edu/SophieLoidolt">Sophie Loidolt</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://lse.academia.edu/Ay%C3%A7a%C3%87ubuk%C3%A7u">Ayça Çubukçu</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://fu-berlin.academia.edu/EstherLeaNeuhann">Esther Lea Neuhann</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://uni-heidelberg.academia.edu/PhilippSchmidtBoddy">Philipp Schmidt-Boddy</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">As the current refugee-crisis and other phenomena of de facto rightlessness show, Hannah Arendt’s...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">As the current refugee-crisis and other phenomena of de facto rightlessness show, Hannah Arendt’s observation is also true in today’s world: a deprivation of rights manifests itself “first and above all in the deprivation of a place in the world which makes opinions significant and actions effective.” This means that there is an existential dimension to the full understanding of law. The workshop aims at exploring this theoretically neglected but politically and legally urgent issue. We start out by recognizing that the existential significance of realizing oneself through the medium of law is revealed most clearly in its absence in zones of legal transition where people’s legal status is negotiated and changed.<br /><br />In political theory and post-structuralist theory, rightlessness and a-legality are topics of intense current interest that are being investigated in terms of the “excluding inclusiveness of law”. Influential post-structuralist critiques of the last decades have helped us to understand how law “produces” subjectivities and expresses power formations. Yet, a positive articulation of what “being through law” amounts to is still missing: the importance of legal frameworks for being a self, for being with others, and for being in a political community. Our working thesis is that law is not just an instrument or tool by which we realize our intentions. It expresses and mediates our individuality in modern society where human actions are to a large extent realized through formalized legal categories. The workshop aims at enriching these debates with an inter/subjective aspect of lived experience, its existential structures, and its political and social consequences: how law mediates—or fails to mediate—human action, and thus, individuality in plurality.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9d7397b372f48544524b78d600cc2b02" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57921821,"asset_id":37910937,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57921821/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37910937"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37910937"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37910937; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=37910937]").text(description); $(".js-view-count[data-work-id=37910937]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 37910937; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='37910937']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9d7397b372f48544524b78d600cc2b02" } } $('.js-work-strip[data-work-id=37910937]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":37910937,"title":"Workshop: \"Being Through Law. 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The current discussion on personal identity focuses primarily on the so-called “persistence question”: what are the necessary and sufficient conditions for a person at time t1 to be the same as a person at time t2? Apart from the question of the persistence of a person across time (and his or her “re-identification”), there is also the question of the enduring (or constant) individual characteristics of a person. Both issues can be addressed in terms of a phenomenological inquiry into selfhood, more precisely, into the temporality, spatiality, narrativity, and normativity of selfhood. <br />For more information, see the conference website: <br /><a href="https://identity.ff.cuni.cz/conferences/phenomenology-and-personal-identity/" rel="nofollow">https://identity.ff.cuni.cz/conferences/phenomenology-and-personal-identity/</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c6d734d5c7c9778a349cde51cc136627" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57782389,"asset_id":37785321,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57782389/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="37785321"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="37785321"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 37785321; 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This workshop coincides with both the centenary of the founding of Czechoslovakia and the 50th anniversary of the Prague Spring. <br /> <br />For the occasion of the workshop, doctoral students from the two organising centres at the HIW will present their work, in addition to a doctoral student from the Centre d’Études Tchèques at the Université Libre de Bruxelles. 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Ludger Hagedorn & Christian Sternad), In: Metodo: International Studies in Phenomenology and Philosophy, vol.6, no. 2 /2018" class="work-thumbnail" src="https://attachments.academia-assets.com/54154140/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34240347/Call_for_Papers_Phenomenologies_of_Sacrifice_ed_Ludger_Hagedorn_and_Christian_Sternad_In_Metodo_International_Studies_in_Phenomenology_and_Philosophy_vol_6_no_2_2018">Call for Papers: "Phenomenologies of Sacrifice" (ed. Ludger Hagedorn & Christian Sternad), In: Metodo: International Studies in Phenomenology and Philosophy, vol.6, no. 2 /2018</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">We invite authors to investigate the transdisciplinary key issue of Sacrifice drawing on the phil...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">We invite authors to investigate the transdisciplinary key issue of Sacrifice drawing on the philosophical tradition of phenomenology and exploring the historical, sociological, political, and religious dimensions of sacrifice.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9c5c799b43e7e148fb0484fb506f7bf9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54154140,"asset_id":34240347,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54154140/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34240347"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34240347"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34240347; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34240347]").text(description); $(".js-view-count[data-work-id=34240347]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34240347; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34240347']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9c5c799b43e7e148fb0484fb506f7bf9" } } $('.js-work-strip[data-work-id=34240347]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34240347,"title":"Call for Papers: \"Phenomenologies of Sacrifice\" (ed. 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Deutsche Philosophen und der Erste Weltkrieg (09.12.2015), IWM Vienna" class="work-thumbnail" src="https://attachments.academia-assets.com/40693600/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/19553550/IWM_Talk_Zeit_und_Ewigkeit_Deutsche_Philosophen_und_der_Erste_Weltkrieg_09_12_2015_IWM_Vienna">IWM-Talk: Zeit und Ewigkeit. Deutsche Philosophen und der Erste Weltkrieg (09.12.2015), IWM Vienna</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Der Erste Weltkrieg provozierte eine bis dahin nie dagewesene "geistige Mobilmachung" (Kurt Flasc...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Der Erste Weltkrieg provozierte eine bis dahin nie dagewesene "geistige Mobilmachung" (Kurt Flasch) unter Intellektuellen aller Bereiche. Philosophen im Besonderen tauschten die Waffe gegen den Schreibstift und partizipierten geistig an einem Krieg, der weit über die politischen Grenzen hinausging. In ihren Schriften kommt es zu einer Häufung des Begriffs "Ewigkeit", was angesichts des massenhaft erfahrenen Todes und der vollkommen neuartigen Art der Kriegsführung überraschen mag. Es soll die Frage gestellt werden, was es mit der "Geistigkeit" des Kriegserlebnisses auf sich hat und welche Rolle der Begriff "Ewigkeit" spielt.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="45eede3344d973f0594b6e0385f217ec" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40693600,"asset_id":19553550,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40693600/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="19553550"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="19553550"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 19553550; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=19553550]").text(description); $(".js-view-count[data-work-id=19553550]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 19553550; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='19553550']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "45eede3344d973f0594b6e0385f217ec" } } $('.js-work-strip[data-work-id=19553550]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":19553550,"title":"IWM-Talk: Zeit und Ewigkeit. 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Jacques Rancière und die Geschichte (28.11.2014): http://www.ifk.ac.at/...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Workshop: Stumme Zeugen. Jacques Rancière und die Geschichte (28.11.2014): <br /><a href="http://www.ifk.ac.at/index.php/events-detail/events/208.html" rel="nofollow">http://www.ifk.ac.at/index.php/events-detail/events/208.html</a> <br />–––––––––––––––––––––––––––––––––––––––––––––––––– <br />Conversation & Seminar with Jacques Rancière (28./29.11.2014): <br /><a href="http://www.ifk.ac.at/index.php/events-detail/events/206?file=tl_files/files/Tagungen%20Downloads/Programm_Das-Unsichtbare-Kino.pdf" rel="nofollow">http://www.ifk.ac.at/index.php/events-detail/events/206?file=tl_files/files/Tagungen%20Downloads/Programm_Das-Unsichtbare-Kino.pdf</a> <br />–––––––––––––––––––––––––––––––––––––––––––––––––– <br /><a href="http://derstandard.at/2000008613728/Heftiges-Lichtflackern-in-der-Abenddaemmerung" rel="nofollow">http://derstandard.at/2000008613728/Heftiges-Lichtflackern-in-der-Abenddaemmerung</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="142f328b0f99e974a7125dc12b40cd2d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":35680752,"asset_id":9440107,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/35680752/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="9440107"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="9440107"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 9440107; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="13277454" id="papers"><div class="js-work-strip profile--work_container" data-work-id="126208249"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/126208249/Introduction_The_Many_Layers_of_Violence"><img alt="Research paper thumbnail of Introduction: The Many Layers of Violence" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/126208249/Introduction_The_Many_Layers_of_Violence">Introduction: The Many Layers of Violence</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="126208249"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="126208249"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 126208249; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=126208249]").text(description); $(".js-view-count[data-work-id=126208249]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 126208249; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='126208249']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=126208249]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":126208249,"title":"Introduction: The Many Layers of Violence","internal_url":"https://www.academia.edu/126208249/Introduction_The_Many_Layers_of_Violence","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="67088335"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/67088335/The_Temporality_of_Violence_Destruction_Dissolution_and_the_Construction_of_Sense"><img alt="Research paper thumbnail of The Temporality of Violence: Destruction, Dissolution and the Construction of Sense" class="work-thumbnail" src="https://attachments.academia-assets.com/78037361/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/67088335/The_Temporality_of_Violence_Destruction_Dissolution_and_the_Construction_of_Sense">The Temporality of Violence: Destruction, Dissolution and the Construction of Sense</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://universityofgalway.academia.edu/FelixOmurchadha">Felix Ó Murchadha</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://unifr-ch.academia.edu/ChristianSternad">Christian Sternad</a></span></div><div class="wp-workCard_item"><span>Violence and Meaning</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Violence permeates the temporality of human existence and in so doing is structured in relation t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Violence permeates the temporality of human existence and in so doing is structured in relation to experience. Violence expresses memories of past wrongs, aims at hoped for futures, and indulges in cruelty in the present. Yet violence threatens to undermine the very structures of experience: closing off the future; failing to allow the past to pass perpetuating cycles of revenge; collapsing sense into destructive orgy of the present. Experience in the mode of hope, memory, and perception, in its directedness towards future, past, and present, structures those modes of justification which attempt to make violence meaningful, while violence threatens the very possibility of experience. Violence expresses a destructive force which has no limits in and of itself. The logic of violence is one of continual destruction which ends only through an exhaustion of the instruments of violence or by some factors outside of itself. This is so because violence as distinct from its discourses of justification has a fundamentally atemporal logic: its movement is in opposition to the three modi of temporal motion striving towards the to come, recalling the having passed, tarrying with the passing. Violence targets that very movement of passing, is deadly in manifesting the destruction of units of sense and meaning, by making impossible the temporal syntheses which allow such units to be. But violence in this way expresses non-being in time which resides not (as classically supposed) in the not yet and no more, but rather in a present which divides past and future, threatening a totally immanent present without temporal transcendence. That present is a moment of destruction and dissolution, which calls for the constructive restoration of sense through the constitution of temporal continuity. As such the constitution of meaning is a constant creative movement (both active and passive with respect to the agency of the self) in tension with violence as that destructive force which gives place for the creative movement of temporal meaning constitution. The world of sense, then, is continually formed through the re-figuring of meaning made necessary by violence yet endangered always by a logic of violence which is destructive of sense and of the temporal constitution of experience and world.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="32188479dd811648feb9edc1d6bec2fe" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":78037361,"asset_id":67088335,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/78037361/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="67088335"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="67088335"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 67088335; 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Bemerkungen zum Ort von Jacques Rancière's historiographischen Texten</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64322737"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64322737"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64322737; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64322737]").text(description); $(".js-view-count[data-work-id=64322737]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64322737; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='64322737']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=64322737]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64322737,"title":"Die Geschichte im Medium der Literatur. 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Edmund Husserl, Jan Patočka, María Zambrano und Jacques Derrida über das geistige Erbe Europas" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/64322735/Europa_jenseits_von_Mythos_und_Aufkl%C3%A4rung_Edmund_Husserl_Jan_Pato%C4%8Dka_Mar%C3%ADa_Zambrano_und_Jacques_Derrida_%C3%BCber_das_geistige_Erbe_Europas">Europa jenseits von Mythos und Aufklärung. Edmund Husserl, Jan Patočka, María Zambrano und Jacques Derrida über das geistige Erbe Europas</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the course of the 20 th century, many phenomenologists tried to develop a novel philosophical ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the course of the 20 th century, many phenomenologists tried to develop a novel philosophical understanding of Europe. Departing from Edmund Husserl, they defined Europe as a culture of rationality whose origins are to be found in the Ancient Greece of the 7./6. century B.C. where a novel and unprecedented universal-critical attitude towards the world originated. Although many of the big proponents of phenomenology followed this interpretation in their own respective ways, this mono-genealogy is far from being without doubts. In raising the question about the “spiritual shape” of Europe, which determined its spiritual life, activity and creation, Europe’s religion seems to be distinctly missing in this mono-genealogy. In taking a closer look at Edmund Husserl, Jan Patocka, Maria Zambrano and Jacques Derrida, this article seeks to problematize the genealogy of rationality as the sole birthplace of Europe and investigates the problematic tension between reason and religion in the a...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64322735"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64322735"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64322735; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64322735]").text(description); $(".js-view-count[data-work-id=64322735]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64322735; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='64322735']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=64322735]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64322735,"title":"Europa jenseits von Mythos und Aufklärung. 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Historische Subjektivität im Ausgang von Jacques Rancière" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/64322733/Politik_en_der_Historiographie_Historische_Subjektivit%C3%A4t_im_Ausgang_von_Jacques_Ranci%C3%A8re">Politik(en) der Historiographie. 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Historische Subjektivität im Ausgang von Jacques Rancière","internal_url":"https://www.academia.edu/64322733/Politik_en_der_Historiographie_Historische_Subjektivit%C3%A4t_im_Ausgang_von_Jacques_Ranci%C3%A8re","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="64322730"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/64322730/CHRISTIAN_STERNAD_Leuven_The_Force_of_War"><img alt="Research paper thumbnail of CHRISTIAN STERNAD ( Leuven ) The Force of War" class="work-thumbnail" src="https://attachments.academia-assets.com/76409462/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/64322730/CHRISTIAN_STERNAD_Leuven_The_Force_of_War">CHRISTIAN STERNAD ( Leuven ) The Force of War</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The First World War was both an historical and a philosophical event. Philosophers engaged in wha...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The First World War was both an historical and a philosophical event. Philosophers engaged in what Kurt Flasch aptly called &quot;the spiritual mobilization&quot; of philosophy. Max Scheler was particularly important among these &quot;war philosophers&quot;, given that he was the one who penned some of the most influential philosophical writings of the First World War, among them Der Genius des Krieges und der Deutsche Krieg. As I aim to show, Max Scheler&#39;s war writings were crucial for Jan Patočka&#39;s interpretation of the First World War in the sixth of his Heretical Essays. However, the importance of Scheler&#39;s war writings goes far beyond the First World War for Patočka, since they offer Patočka a far-reaching interpretation of the &#39;excessive&#39; character of the 20 century. As I will show through the example of Max Scheler, the German war philosophers succumbed to a dangerously romantic conception of &quot;force&quot; – and it is this ominous force, which Patočka ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="22a5125017b83c24b8a370da19bc170b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":76409462,"asset_id":64322730,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/76409462/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64322730"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64322730"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64322730; 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dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=64322705]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64322705,"title":"Phänomenologie der Gewalt","internal_url":"https://www.academia.edu/64322705/Ph%C3%A4nomenologie_der_Gewalt","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="64322702"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/64322702/Max_Scheler_and_Jan_Pato%C4%8Dka_on_the_First_World_War"><img alt="Research paper thumbnail of Max Scheler and Jan Patočka on the First World War" class="work-thumbnail" src="https://attachments.academia-assets.com/76409554/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/64322702/Max_Scheler_and_Jan_Pato%C4%8Dka_on_the_First_World_War">Max Scheler and Jan Patočka on the First World War</a></div><div class="wp-workCard_item"><span>Labyrinth</span><span>, Nov 5, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The First World War was both an historical and a philosophical event. Philosophers engaged in wha...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The First World War was both an historical and a philosophical event. Philosophers engaged in what Kurt Flasch aptly called "the spiritual mobilization" of philosophy. Max Scheler was particularly important among these "war philosophers", given that he was the one who penned some of the most influential philosophical writings of the First World War, among them Der Genius des Krieges und der Deutsche Krieg. As I aim to show, Max Scheler's war writings were crucial for Jan Patočka's interpretation of the First World War in the sixth of his Heretical Essays. However, the importance of Scheler's war writings goes far beyond the First World War for Patočka, since they offer Patočka a far-reaching interpretation of the 'excessive' character of the 20 th century. As I will show through the example of Max Scheler, the German war philosophers succumbed to a dangerously romantic conception of "force"and it is this ominous force, which Patočka takes to lie at the root of the increasingly excessive character of the 20 th and 21 st centuries.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5364e733b98cd33d038ffd0b6b060852" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":76409554,"asset_id":64322702,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/76409554/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="64322702"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="64322702"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 64322702; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=64322702]").text(description); $(".js-view-count[data-work-id=64322702]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 64322702; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='64322702']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5364e733b98cd33d038ffd0b6b060852" } } $('.js-work-strip[data-work-id=64322702]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":64322702,"title":"Max Scheler and Jan Patočka on the First World War","internal_url":"https://www.academia.edu/64322702/Max_Scheler_and_Jan_Pato%C4%8Dka_on_the_First_World_War","owner_id":2761829,"coauthors_can_edit":true,"owner":{"id":2761829,"first_name":"Christian","middle_initials":null,"last_name":"Sternad","page_name":"ChristianSternad","domain_name":"unifr-ch","created_at":"2012-11-13T08:28:22.522-08:00","display_name":"Christian Sternad","url":"https://unifr-ch.academia.edu/ChristianSternad"},"attachments":[{"id":76409554,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/76409554/thumbnails/1.jpg","file_name":"64.pdf","download_url":"https://www.academia.edu/attachments/76409554/download_file","bulk_download_file_name":"Max_Scheler_and_Jan_Patocka_on_the_First.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/76409554/64-libre.pdf?1639594486=\u0026response-content-disposition=attachment%3B+filename%3DMax_Scheler_and_Jan_Patocka_on_the_First.pdf\u0026Expires=1740523392\u0026Signature=I5wuexk8dihea3M6IzWCfdlfJbtFz-MRlsTD0K0iknNIB0MCQxICFjjgo1pa7E7kve47oImIoBnXORsyfG6h4D3aohK9he4E4Y2WjqCoLrdQjgHAn6LqTFOL6kn3Qw4PvC68iWMEgVWXGe45vDo-R4jkhQI0sb5C-zP7chD9EARUMD4baMhd9hv0zakTtl~LsXJfEQmV7XQLYJR~yxizrMYiXQjh5VMyOg~u7cU6qOafZ6I7Q62mLNXmoHJ~xFgD3PpLTraosFYmUEJrCRTJUw~oTJjfk4vGMXID6XIIM28ucMAnxQitIGIK9n4Mz~HPlrhPEL6lrWcGTACwfg-GAA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="64322697"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/64322697/E_Fink_Sein_und_Endlichkeit_II"><img alt="Research paper thumbnail of E. 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