négritude are significant in this respect. So too,
as Mary Chamberlain establishes, was George Lamming’s entry in the
middle 1950s into the Parisian intellectual milieu which brought
together Sartrean phenomenology and négritude – from
which so much contemporary thinking on ‘the fact of
blackness’ has subsequently derived. Insofar as French philosophy
touched the intellectual culture of the British in
’, pp. 16–49; J. Lacan, The Language of the Self: The Function of Language in Psychoanalysis , trans. A. Wilden (Baltimore: Johns Hopkins University Press, 1997); D. Moran, ‘Lived body, intersubjectivity, and intercorporeality: the body in phenomenology’, in L. Dolezal and D. Petherbridge (eds), Body/Self/Other: The Phenomenology of Social Encounters (Albany, NY: SUNY Press, 2017), pp. 269–309; Elliott, Concepts of the Self .
Literary satire and Oskar Panizza’s Psichopatia criminalis (1898)
’, Phenomenology and the
Cognitive Sciences, 12:1 (2013), pp. 75–104, p. 93.
89 Monacensia, Literary Archive of the City of Munich, Oskar Panizza Papers,
Oskar Panizza, ‘Casus Conscientiae novissimorum temporum vom Pfaffen
Panitius’, unpublished manuscript of twenty-four pages dated 21 March 1903,
p. 3, where the German original reads ‘Wenn der Landesfürst, der Markgraf, der
König, der Kaiser der Lustmörder ist?’
90 Vincent Crapanzano, ‘The Postmodern Crisis: Discourse, Parody, Memory’, in
Amy Mandelker (ed.), Bakthin in Contexts: Across the Disciplines (Evanston
, Disability, and Hedonic Psychology ’, Journal for the Theory of Social Behaviour , 40 : 4 ( 2010 ), 374 – 392 , p. 379.
92 Carel , H. , ‘ Ill, but Well: A Phenomenology of Well-Being in Chronic Illness ’, in J. E. Bickenback , F. Felder and B. Schmitz (eds), Disability and the Good Human Life ( Cambridge : Cambridge University Press , 2014 ), pp. 243 – 270 , p. 253.
93 Albrecht and Devlieger, ‘The Disability Paradox’, p. 983.
94 Ibid., p. 984.
95 Carel, ‘Ill, but Well’, p. 252.
96 Ibid., pp. 254–255.
97 Ibid., p. 254.
to do this, Kolvin separated childhood psychotics into groups
relating to age of onset and then divided up the
‘phenomenology’ of the condition according to these
different groups. What was significant in the planning of this
exercise was the implementation of ‘rigorous criteria’
to ensure that the children could be compared with one another
Jürgen Habermas. 144
The term ‘intersubjectivity’ can be
traced back to the French philosopher Edmund Husserl’s works
in phenomenology. Husserl had used it to describe the way that
beliefs and meanings are formed through both empathy and a shared
sense of egocentric perception. 145 Maurice Merleau-Ponty had discussed
‘intersubjectivity’ in 1945 in relation to early