Read & download ð Human Experience: Philosophy Neurosis and the Elements of Everyday Life (Suny Series in Contemporary Continental Philosophy) 102

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Read & download ð Human Experience: Philosophy, Neurosis, and the Elements of Everyday Life (Suny Series in Contemporary Continental Philosophy) 102 ¾ [Reading] ➹ Human Experience: Philosophy, Neurosis, and the Elements of EverProposes that philosophy is t. I first encountered Russon's excellent Human Experience Philosophy Neurosis and the Elements of Everyday Life as a beginning graduate student when I already had some formal acuaintance with texts in the Continental philosophical tradition but when I had not yet as D W Winnicott says of the child coming to be at home in the world made them my own Human Experience has been invaluable in this ongoing process Russon writes in the introduction which situates Human Experience within the history of Western Philosophy generally and within the Continental European philosophical tradition specifically that this book is most deeply an engagement with G W F Hegel's Phenomenology of Spirit Martin Heidegger's Being and Time and Maurice Merleau Ponty's Phenomenology of Perception Rather than being a book about these texts however Russon promises an exploration of the fundamental form substance and processes of human experience in the spirit of thinkers like Hegel Heidegger and Merleau Ponty He delivers in a manner that at once offers profound insights of its own into various existentially gripping phenomena of experience as it is lived and transforms how these texts by Hegel Heidegger and Merleau Ponty can be readThe subject matter of Human Experience ranges from the fundamental forms that lived experience ua lived experience takes to the manners in which human experience is developed in the interpersonal contexts of the family and the larger social world to the manners in which the uality of lived experience can be transformatively approached through therapy education and philosophical study Human experience is not a “given” but developed in determinate interpersonal contexts and the substantial manners in which it is developed will structure the manners in which we habitually respond to the ongoing demands of interpersonal situations throughout our lives What we call “irrational” or “neurotic” behavior is responses to the present situation that seem to make no sense; what we can see in these phenomena is in fact individuals acting in a way that once made good sense as a response to the interpersonal landscape but get carried on as a habitual mode of engagement that is out of step with—and that can seriously undermine—the promises and demands of the present These discussions speak to the most intimate matters of human experience in a manner that demands—that reuires—deeply personal thought and engagement on the part of the reader and that demonstrate the deeply personal nature of philosophy enacted not as a detached intellectual reflection on the nature of human reality but as a demanding and transformative engagement with one’s own experience with others and with the shared worldThis is a work that has incorporated serious philosophical achievements from throughout the history of philosophy and from the phenomenological tradition to address matters that should be of substantial concern to individuals seeking to understand themselves and the world in which they live Human Experience has the second merit of demonstrating what it takes to properly read philosophical texts While the inexperienced student of philosophy will be ushered directly into reflective descriptions of recognizable and important phenomena in their own experience the experienced student of philosophy will in addition to this recognize important insights from a difficult and rewarding philosophical tradition seamlessly interwoven into a compelling and original manner of viewing experience and the world of experience such as Kant’s conception of the syntheses of space and time Husserl’s conceptions of intentionality and the “I can” Hegel’s conception of recognition Merleau Ponty’s conception of reversibility and Heidegger’s conception of mood These and many philosophical insights are brought to new life in Russon’s hands demonstrating that understanding major philosophical ideas always reuires active and ultimately creative engagement with these ideas in one’s own voice allowing their power to be kept alive precisely in their development in new contexts and new philosophical articulationsHuman Experience teaches us to approach our own lives philosophically and to approach philosophical texts through live philosophical engagement rather than academic detachment In its admirable clarity of expression it is an ideal introduction to important philosophical issues for less experienced students a challenge and model to experienced students of how to engage with philosophical texts and a compelling demand to anyone to take philosophically seriously the intimate matters of their own experience development and behavior—a philosophical seriousness that is itself transformative of the very experience it is committed to understanding

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Neurosis Kindle #207 neurosi. Self help books are usually premised on the idea that we know or less how we'd like to turn out and just need some good advice on how to get there We want to be rich have people like us get done in less time overcome depression lose weight or maximize our pleasure Even if the practical instruction were sound usually it just amounts to a series of platitudes like invest and save your money try to be witty buy a planner take time for yourself don't eat fatty foods tell your lover what you want even if these books offered advice on achieving your goals that really worked the approach is still problematic because it fails to take into account the uestion why we want just these outcomes what is going on in our lives that has so far resisted our achievement of these outcomes and whether these outcomes will really bring satisfaction Before we begin the process of self improvement we really have to know who we are We need to begin the process of rigorous self examination that was first proposed by the ancient Greek philosopher Socrates as essential to a life worth living In that process it would be difficult to find a better guide than John Russon who has absorbed the pivotal insights on the uestion to be drawn from the history of philosophy from Plato and Aristotle through Freud and Marx to Heidegger and Sartre and Merleau Ponty and distilled their essence into the form of a rigorous but readable treatise on the nature of human experience and especially on what it takes to be healthy and whole in the face of diverse and contradictory demands imposed on us by ourselves our families and our worldsSeveral other reviewers have noted that the book is informed by and works in the philosophical tradition of 20th Century phenomenology and constitutes an important contribution to contemporary Continental philosophy What is perhaps most distinctive about the book is that like Aristotle's ethics the explicit aim of the book is not merely to help us understand ourselves but to assist in the process of actually becoming better In fact the book might be considered as a kind of update after Descartes Kant Hegel Nietzsche Freud Marx Husserl Heidegger and Merleau Ponty of Aristotle's Nicomachean Ethics Aristotle's ethics amounts to an effort to fulfill the human potential Notoriously though he claimed that this fulfillment was only possible for those who had already been raised well with roughly the right set of habits or characteristic dispositions to act The reason for this seemed to be that when we reach the age of reason and acuire the capacity to reflect on what we do and how to do it better it is already too late to modify our basic dispositions unless those dispositions are already or less self consistent and or less moderate and amenable to change So presupposed by his ethics is a good social and familial environment for child rearing an environment that is built up with a or less clear sense of what the best kind of life for human beings is and with a or less clear strategy of how to prepare children for this life Another way to put this was that he knew his ethics would not be realizable on a large scale without large scale political effort and he complemented his ethical writings with a political treatise The problem is if this was a problem in the time of Aristotle it is much obviously a problem today where individuals and families and religions and communities have nothing close to a consensus about the nature of human beings and the strategies for their education The habits we develop in our families can easily conflict with those reuired for performance in school or expected in church or demanded by our relationships within the larger community And we can't really expect that to change and can't wait until it does to implement a plan for individual development Russon's text can be considered an update of Aristotelian ethics that takes the modern social and political world as its context and therefore cannot presuppose an ideal reader who is or less already well adjusted with the approximately right set of habits that would allow her to attune these through the application of practical wisdomThe basic argument of the text can be summarized fairly uickly in a series of theses that build upon each other1 we and the world we inhabit do not merely consist of objective realities a mind and bodies that just are what they are; rather we and our world are to a significant degree the product of interpretation;2 the interpretive acts that inform our sense of ourselves and our world is not the result of an arbitrary choice but is rather the product of a history of unreflective engagement with the world beginning with childhood and family life that results in our acuisition of habits that allow us to navigate our surroundings with a degree of success;3 these habits we develop in a range of situations constitute a kind of memory of those situations that prepares us well for similar situations but may be ill suited for new situations; so we and our loved ones may find ourselves acting in ways that appear odd or inappropriate as responses to our current situation but these responses are in fact the result of our past habits that interpret the new situation as analogous to the past one and thereby calling for the same response;4 adopting such irrational behaviors ie behaviors that are unresponsive to the immediacy of the situation one is facing is what is usually described as neurosis and so the analysis shows that it is in a way part of the human condition to be neurotic5 overcoming the dangers of this neurosis reuires that we develop a new habit of interpreting ourselves and of making sense of why we act the way that we do; rather than berate ourselves for behaving in ways that cause us problems we learn to assess these behaviors in light of our past; only when we understand the circumstances in which the behaviors were learned are we likely to be able to change them by changing our current circumstances or learning to see that these new circumstances do not call for the response we have learned in appropriate ways6 this new set of habits of self interpretation and self analysis cannot really be done well in isolation because the ways in which we think are themselves conditioned by our past and by prejudice and so reuires that we be willing to submit our self analyses to scrutiny through reading through philosophy through therapy which means that we cannot improve our lives unless we are willing to engage in the process of philosophical self examination that Socrates encouraged a process whose aim is to know thyselfWhile the argument by itself could be used to mount serious challenge to several of the basic premises of the popular self help and pop psychology movement what is really brilliant about the book are the wide range of examples and Russon's deliberate and sustained effort to teach the reader how to redescribe experience in ways that enable and sustain the effort to grow and become healthy Part of the process of the book is not merely to come to an intellectual understanding of what life is like but to develop a whole new way of talking and thinking about life experience that actually transforms the way our experience unfolds Like some of the other reviewers here I used this book in the classroom to teach students about phenomenology They learned a lot and really enjoyed the book but what was most notable was the way that writing about it clearly gave them the tools to reflect upon their lives in new and empowering ways I can't recommend the book highly enough though be warned that it is a challenging book both in the sense that it reuires careful attention and slow digestion and in the sense that it aims to challenge a number of our most basic prejudices about the nature of reality and experience

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Human Experience Philosophy Neurosis and the Elements of Everyday Life Suny Series in Contemporary Continental PhilosophyHe proper cure for Philosophy. I have been using this text is my undergraduate courses for nearly ten years It is the capstone text in my ‘Existentialism’ course because it clearly incorporates the various concerns of thinkers like Heidegger Merleau Ponty and indirectly through Hegel Sartre But this book is neither about these philosophers nor is it dependent on them for its justifications Russon offers here a uniue view into reality that makes sense of what is commonly called the existential phenomenological tradition Russon’s book finds a way to be both accessible to newcomers to philosophy and deeply compelling to those steeped in the concerns of ethics metaphysics and personal identity I highly recommend this book