Reflections on John Harris’s account of organ procurement

offering is a preliminary sketch of an alternative view. The first source is the Phenomenological school of philosophy. This approach bases its theories on the lived experience of conscious subjects, seeking to bracket out the traditional philosophical distinction between subjective and objective. For example Merleau-Ponty, in Phenomenology of Perception, dismisses the attempt to describe some kind of Cartesian 136 From ethics to policy and practice disembodied rationality floating above experience. All we know is bodily experience – there is no other knowledge. So

in From reason to practice in bioethics

's most infamous passage on recognition – that which gets all of the attention, that which brings Johann Fichte's concept of recognition into the light, radicalizes it, transforms it – is presented in the second section of The Phenomenology of Spirit ( 2000 ). There are many different and varied interpretations of this section, some perhaps more convincing than others. What I

in Recognition and Global Politics
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Modernity, welfare state and Eutopia

macrosubjects – such as the nation, working class or ‘social system’ – arguing, instead, for an ‘intersubjective’ conception of it. Rationality is to be found in the phenomenological lifeworld of social interaction, a reservoir of shared cultural knowledge, traditions and affiliations (Habermas, 1995 , 1997a ). Against the phenomenology of Husserl, Habermas considers language to be central to the constitution of the lifeworld and its capacity to renew itself over time. Indeed, it is in the very structure of linguistic interaction that the

in Habermas and European integration
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Belonging

untangle some of its complex operations (the links – and blockages or ‘hesitations’ – between apprehension and action, between feeling and believing, appearing, saying and doing) that makes a creative aesthetics so valuable to the study of social life.’21 Drawing on literary theorist and poetry scholar Isobel Armstrong’s scholarship, which draws parallels among theories of affect in discourses of phenomenology, psychoanalysis and other fields, Bennett also argues that, ‘Art, like affect itself, inhabits an in-between space and is an agent of change.’22 By exploring

in Productive failure
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Directions, 1996); and Austerlitz, trans. by A. Bell (New York: Random House/Modern Library Trade Paperback Edition, 2001). 6 Sebald, Austerlitz, 101. 7 M. Merleau-Ponty, Phenomenology of Perception, trans. by C. Smith (London: Routledge & Kegan Paul, 1965). 8 Sebald, Austerlitz, 101.

in Curatopia
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Migrations

Ahmed, Queer Phenomenology, p. 3.

in Visions and ruins

acknowledging the similarities of thinking in both Muslim and Western philosophy (see also Marks 2010 and Sedgwick 2016 ). Throughout the book I return to these philosophies when analysing the differences and similarities of psychiatric healthcare and Islamic exorcism. In Maurice Merleau-Ponty's ( 2002[1945] ) phenomenology of perception, the invisible is described as an implication and a necessary part of all human perception. Indeed, it is a condition for perception. Merleau-Ponty explores this hypothesis at the level of motor

in Descending with angels
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of the Black, but also with the wider spread of western liberal thought which more covertly colludes in the perpetuation of a Manichaean binary opposition between the West and its others. Discourses of liberation such as psychoanalysis, the Hegelian dialectic and phenomenology are adopted as useful tools for prising open the nature and extent of white oppression but are also exposed as false universalisms when confronted by the specificities of ‘the lived experience of the black man’. Aware of the conscious and unconscious effects of the western gaze, Fanon’s text

in Frantz Fanon’s 'Black Skin, White Masks

epistemologically and politically indispensable for its capacity to articulate critique.  5 4 54 Critical theory and epistemology A science of practices? From the beginning (since the Outline of a Theory of Practice), Bourdieu develops theoretical phases through which dialectical strategies produce the science of practices. Bourdieu’s purpose is to formulate a theory of theories that entails a threefold schema of approaching knowledge that is grasped from the outside, namely from practice. The three phases that he considers are as follows:  first, phenomenology in close

in Critical theory and epistemology

in which the principle of freedom is embodied and fostered (Aitken, 2006 : 71). The notion of the soul as immutable a-temporal ‘significant structure’ also suggests the influence of both Kant and phenomenology: influences which reached the young Lukács through his association with the neo-Kantian school at Heidelberg University, and the phenomenologically inclined school at

in Lukácsian film theory and cinema