Convergent Phenomenology and Edith Stein's Philosophical Eidetics

From the FOREWORD to this book by J. N. MOHANTY: "It is undoubtedly a great pleasure to read a competent work in which three of the greatest philosophers of the world Aquinas, Sankara and Husserl are treated with equal respect, their philosophies 'synthesized,' as a result of which a new interpretation of Husserl is just on the verge of emerging...Ruddy does take out a part from the Aristotle-Aquinas heritage the theory of real relations, of relations which are asymmetrical, real from one side and intentional from another, and embeds it in Husserl s transcendental phenomenology. The result is what the author calls convergent phenomenology embodying the truth that Husserlian pure object consciousness points beyond itself to the pure subject consciousness of God as He is in Himself. With this finding, the theme of God is drawn into, and limits, transcendental phenomenology. I hope this faithful re-interpretation of Husserlian phenomenology will receive the close attention of Husserl scholars and of phenomenologists that it deserves."

Autorentext

Jim Ruddy teaches philosophy at the University of Massachusetts. He is an ex-Dominican priest. He received a Ph.D. in Comparative Philosophy at the University of Madras in India. He taught Husserlian, Thomist and Asian Philosophy for years at the Graduate Theological Union, Berkeley. He is the author of a book of poems: Braille for a Storm of Loss.

Klappentext

From the FOREWORD to this book by J. N. MOHANTY: "It is undoubtedly a great pleasure to read a competent work in which three of the greatest philosophers of the world Aquinas, Sankara and Husserl are treated with equal respect, their philosophies 'synthesized,' as a result of which a new interpretation of Husserl is just on the verge of emerging...Ruddy does take out a part from the Aristotle-Aquinas heritage the theory of real relations, of relations which are asymmetrical, real from one side and intentional from another, and embeds it in Husserl s transcendental phenomenology. The result is what the author calls convergent phenomenology embodying the truth that Husserlian pure object consciousness points beyond itself to the pure subject consciousness of God as He is in Himself. With this finding, the theme of God is drawn into, and limits, transcendental phenomenology. I hope this faithful re-interpretation of Husserlian phenomenology will receive the close attention of Husserl scholars and of phenomenologists that it deserves."