Dermot Moran is an internationally recognized expert in phenomenology (esp. Husserl, Heidegger, Sartre, Merleau-Ponty) and medieval Christian philosophy (especially Neoplatonism, Johannes Scottus Eriugena, Meister Eckhart, Nicholas of Cusa), with 5 published monographs, 1 co-authored book, 10 edited books (some multi-volume), 34 peer-reviewed journal articles (in top-ranking, international, peer-reviewed journals e.g. Synthese, Journal of the History of Philosophy, Continental Philosophy Review), 100 chapters in refereed collections (major publishers: Oxford UP, Cambridge, Routledge, Stanford), and over 280 invited scholarly and conference presentations, including more than 50 plenary and keynote addresses.
Dermot Moran’s first monograph, The Philosophy of John Scottus Eriugena: A Study of Idealism in the Middle Ages (Cambridge UP., repr. 2004), was extensively, favourably reviewed (18 reviews; 314 citations), and is internationally a standard reference work. His 600-page monograph, Introduction to Phenomenology (Routledge 2000; 2nd ed in press) won the Ballard Prize for Phenomenology, USA (2001), has been translated into Chinese (2 versions: Simplified and Classic) and Spanish, with over 20 favourable reviews and 5003 citations. His 2005 monograph, Edmund Husserl: Founder of Phenomenology (Polity), has 9 positive reviews (“outstanding” Times Higher Education Supplement) and 581 citations. Moran’s fourth monograph Husserl’s Crisis of the European Sciences and Transcendental Phenomenology (Cambridge U.P. 2012) already has 4 reviews and 254 citations. Dermot Moran’s The Husserl Dictionary (Bloomsbury 2012), co-authored with Joseph Cohen has 367 citations.
Dermot Moran’s edition of Husserl’s Logical Investigations (Routledge, reprinted 2012) has 7525 citations.
Dermot Moran’s The Phenomenology Reader, co-edited with Tim Mooney (Routledge, 2002) has 896 citations.
Although the h-index is not usually used in European philosophy, Prof. Moran’s h-index is currently a very respectable 37 [i-10-index = 83] with 33154 citations [11747 since 2018] (Google Scholar, accessed 11 September 2023).
This article explores the use of Meister Eckhart in both classical phenomenology (Husserl, Scheler, Stein, Heidegger) and more recent post-phenomenologists, Reiner Schürmann, Jacques Derrida, and Jean-Luc Marion, who wrestle with the meaning of negative theology in the tradition of Dionysius the Areopagite. Eckhart conceives of both God and human nature as ›nothingness‹ in different ways. I explore the Eckhartian notion of nothingness and connect it with that of Eriugena. I suggest that phenomenology could benefit from a more thorough appreciation of the Dionysian tradition of negative theology and its account of being and nothingness.
In this chapter I discuss the close similarities among Husserl’s, Scheler’s, and Stein’s concept of the person as an absolute value that exercises itself in position-takings. Ethics, for the classical phenomenologists, Husserl, Scheler, and Stein, concerns the whole person, including the affective and rational dimensions, intellect and the heart, as well as volition. Persons are distinctive for their free agency, capacity to recognize norms, and ability to interact responsibly with other personal agents in the context of the communal and historical life-world.
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In this article I examine the ‘five modes’ (quinque modi) of being and non-being of the ninth-century Irish Carolingian philosopher, Johannes Eriugena, as outlined in his dialogue, Periphyseon, especially in Books One and Three. Eriugena’s immediate Latin sources have been suggested as Augustine, Marius Victorinus, and Fredigedus, but he was also deeply influenced by passages in the Greek Christian Fathers, especially Gregory of Nyssa, Dionysius, and Maximus, particularly on God as ‘beyond being’, or as ‘non-being’, or ‘nothingness’ (nihilum). In this essay, I will review Eriugena’s bold and paradoxical claims about the non-being of the divine being and I shall evaluate the cuJTent research concerning its sources and its originality, and make the claim that the divine nothingness is Eriugena’s original contribution in the Periphyseon.
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In this paper, I begin by outlining Franz Brentano’s connections with John Henry Newman (on issues of faith) and then explore in detail Brentano’s evolving conception of descriptive psychology from Psychology from an Empirical Standpoint (1874) to his Descriptive Psychology lectures (1887–1891). Brentano was developing a descriptive, “empirical” science of mental phenomena (in opposition to Wundt’s physiological psychology and to Fechner’s psychophysics), and his focus was on a priori necessary laws that are given directly to intuition. Brentano developed his psychology from Aristotle and from the then contemporary psychology (especially British psychologists, such as Alexander Bain, John Stuart Mill, Henry Maudsley, and others). Husserl’s descriptive phenomenology was deeply influenced by Brentano’s descriptive psychology, although, in his mature works, Husserl abandoned all of Brentano’s main distinctions and developed a new intentional analysis that identified consciousness as a self-enclosed domain governed by a priori eidetic laws. In this paper I will explore Brentano’s and Husserl’s conceptions of descriptive psychology but I shall also examine Wilhelm Dilthey’s account of descriptive psychology that was based on ‘motivation’, a concept adopted by Husserl. Husserl’s mature phenomenology advanced far beyond Brentano’s descriptive psychology. But, despite their differences, I shall show that both Brentano and Husserl were committed to a non-reductive sui generis exploration of the ‘life of consciousness’ (Bewusstseinsleben) understood as a dynamic complex of essential features that can be apprehended by reflective analysis.
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In this paper I compare and contrast Husserl’s and Heidegger’s thinking about art in relation to the overall phenomenological approach to aesthetic experience and art objects. I outline Husserl’s emerging analyses of the sui generis nature of aesthetic intuition as a kind of ‘presentification’ and contrast his analyses of the aesthetic attitude with Heidegger’s more explicitly ontological reflections on the essence of the art-object as such and the kind of ‘work’ that it performs. Husserl and Heidegger were both concerned to specify in phenomenological terms the relations of foundation (Fundierung) that exist between different kinds of apprehended objects, from perceptually-available things, to tools or equipment, to works of art. Both phenomenologists attend to the ‘how’ (Wie) of the ‘mode of givenness’ (die Gegebenheitsweise) or mode of presencing, of these objects. Husserl, however, generally follows the earlier European aesthetic tradition, deriving from Kant and Baumgarten, in being interested primarily in the aesthetic ‘position-taking’ (Stellungnahme), i.e. in the structure of the apprehension which yields up art objects as art objects, whereas Heidegger is more interested in the ontological question of how the art-work reveals, displays, and radiates ‘truth’. I shall argue that their positions are complementary and not in conflict.
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The New Yearbook of Phenomenology and Phenomenological Philosophy is entitling Part I of its 17th volume “Phenomenonology, Idealism, and Intersubjectivity: A Festschrift in Celebration of Dermot Moran’s Sixty-Fifth Birthday.”
The collection includes works from Dr. Moran’s former students, and from colleagues, past and present, and he is grateful to all involved for this honor!
For more information: https://www.routledge.com/The-New-Yearbook-for-Phenomenology-and-Phenomenological-Philosophy-Volume/Burns-Szanto-Salice-Doyon-Dumont/p/book/9780367183691
The New Yearbook for Phenomenology and Phenomenological Philosophy Volume 17, 1st Edition (2018)
Part 1: Phenomenology, Idealism, and Intersubjectivity: A Festschrift in Celebration of Dermot Moran’s Sixty-Fifth Birthday
Table of Contents:
1. Editors’ Introduction Timothy Burns, Thomas Szanto, Alessandro Salice,
2. Husserl’s Account of Action: Naturalistic or Anti-Naturalistic? A Journey through the Studien zur Struktur des Bewusstseins Andrea Staiti
3. Essence, Eidos, and Dialogue in Stein’s ‘Husserl and Aquinas. A Comparison’ Mette Lebech
4. Twenty-first Century Phenomenology? Pursuing Philosophy With and After Husserl Steven Crowell
5. Merleau-Ponty and Developing and Coping Reflectively Timothy Mooney
6. Grief and Phantom Limbs: A Phenomenological Comparison Matthew Ratcliffe
7. Back to Space Lilian Alweiss
8. Hating as Contrary to Loving Anthony J. Steinbock
9. Do Arguments About Subjective Origins Diminish the Reality of the Real? Thomas Nenon
10. God Making: An Essay in Theopoetic Imagination Richard Kearney
11. Husserl’s Awakening to Speech: Phenomenology a ‘Minor Nicolas de Warren
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Stein’s early engagement with Husserl in Göttingen and Freiburg, first as his doctoral student and then as his research assistant, was decisive for her philosophical development. Husserl’s phenomenology shaped her philosophical thinking. Despite embracing, in the twenties, a Christian metaphysics inspired by Thomas Aquinas, she continued to engage with phenonenology through the nineteen thirties, even writing a short review of Husserl’s Crisis when it appeared in Philosophia in 1937. In this paper I outline Edith Stein’s personal engagement with Edmund Husserl and his phenomenology, and outline her phenomenology of empathy and embodiment, including her conception of individual personhood.
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The early medieval Irish Christian philosopher John Scottus Eriugena is important both for translating into Latin the works of Greek mystical writers such as Dionysius the Areopagite and for his major treatise Periphyseon (On the Division of Nature, c. 867CE) in which he produced a cosmology which included both God and nature. Eriugena thinks of the divine nature as a ” nothingness ” that transcends all being and non-being. Creation is to be understood as the self-manifestation of this transcendent nothingness in the from of being. Eriugena thinks of the human mind too as a form of nothingness which escapes all limitation and definition. Eriugena’s work was hugely influential on later medieval mystics including Meister Eckhart. His work has been compared with Buddhism. I will explore in this paper whether this comparison is justified.
This is a draft document. Please do not quote without permission. See the published version in Moran, Dermot. (D. 莫兰), 一个论及‘无’的西方思想家:约翰.司各脱.爱留根那 , “A Western Thinker of Nothingness: John Scottus Eriugena,” translated into Chinese by 刘素民, Prof. Liu Sumin, 世界哲学, World Philosophy Vol. 6 (2016), pp. 52–57.
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Thane Martin Naberhaus reviews Dermot Moran’s Husserl’s Crisis of the European Sciences and Transcendental Phenomenology: An Introduction for the Notre Dame Philosophical Reviews.
Please see the attached link.
David J. Bachyrycz reviews Dermot Moran’s Husserl’s Crisis of the European Sciences and Transcendental Phenomenology: An Introduction for Husserl Studies.
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Donald Landes reviews Dermot Moran’s Husserl’s Crisis of the European Sciences and Transcendental Phenomenology: An Introduction for the Canadian Journal of Philosophical Review.
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Sebastian Luft reviews Dermot Moran’s The Husserl Dictionary for the International Journal of Philosophical Studies.
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Christian Lotz reviews Dermot Moran’s Edmund Husserl: Founder of Phenomenology for Teaching Philosophy.
Please see attached link.
Javier Carreño reviews Dermot Moran’s Edmund Husserl: Founder of Phenomenology for the Tijdschrift voor Filosofie.
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