BSP Podcast

British Society for Phenomenology
  • 5.0 (2)
  • PHILOSOPHY
  • UPDATED WEEKLY

This podcast is for the British Society for Phenomenology and showcases papers at our conferences and events, interviews and discussions on the topic of phenomenology.

  1. 4H AGO

    Distanciation, Belonging, and Social Media: Hermeneutical Phenomenology and the Social Media Profile

    Season 7 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality.   This episode features a presentation from Jeffrey Wasch of West Chester University of Pennsylvania, United States   Abstract: In a 2011 paper Merold Westphal argues that Gadamer and Ricoeur’s respective hermeneutical projects expose us to a dialectic between distanciation and belonging. Ricoeur shows us our distanciation by pointing out that when an author publishes a book, their text is open to interpretation by anyone who can read. Therefore, the text is distanced from its author. However, Gadamer says that both the reader and the author “belong” to the world of the text through “absorbtion”. Nonetheless, Westphal goes on to argue that we should not think of Ricoeur and Gadamer as “opposite poles” of hermeneutic thought, but that we should think of them as exposing us to an uncomfortable dialectic that the hermeneutical tradition exposes. In this paper, I will argue that there are at least two ways in which one's social media profile shows us this dialectical relationship in action. In the first case, the profile belongs to them since they are in control of what gets posted. But, on the opposite end of the dialectic there is a distanciation that occurs from the poster when they make a post. That is, in the same way the author of a novel puts something out in the world to be interpreted, so too does the poster when making a post. The second way this dialectic gets put on display is that a person belongs to their profile in the sense that it is a sort-of virtual representation of the self. The subject and their profile are inseparable, both belonging to each other. Yet, the profile is also distanciated because there is a distance between the subject and their profile. Put bluntly, the social media profile becomes a distanciated self.   Biography: Jeff Wasch graduated with an MA in philosophy from West Chester University of Pennsylvania. His interest are in phenomenology, epistemology and philosophy of mind, existentialism, and hermeneutics.     Further Information: This recording is taken from our Annual UK Conference 2022: Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality (Exeter, UK / Hybrid) with the University of Exeter. Sponsored by the Wellcome Centre, Egenis, and the Shame and Medicine project. For the conference our speakers either presented in person at Exeter or remotely to people online and in-room, and the podcast episodes are recorded from the live broadcast feeds.   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.   About our events: https://www.thebsp.org.uk/events/   About the BSP: https://www.thebsp.org.uk/about/

    13 min

  2. 2D AGO

    On the problem of morality in Husserlian phenomenology

    Season 7 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality.   This episode features a presentation from Mark Ornelas of University of Cincinnati, United States   Abstract: Husserlian phenomenology attempts to develop a theory of mind that suspends the major metaphysical questions about human experience. As a result, Husserl focuses on the world as given. Typically, the nature and essence of morality is metaethical question; in other words, determining the essence of morality, or the good, is a metaphysical question. The result is a strange position where the phenomenological method is somewhat unavailable to ask how the essence does of the good relate to experience. Essentially, Husserlian phenomenologists would be required to adopt an antirealist position. Metaethical antirealist could use the phenomenological method because they hold that the essential nature of moral facts are not objective, true, or universal facts or properties but are rather ones that are non-objective, conventional, and particularist judgements or states of affairs. Yet Husserl and other phenomeologist that follow such as Stein and Merleau-Ponty, are careful not to endorse such a position. Husserl clarifies his opposition to antirealism in his ethical lectures,  claiming that there is a ’unconditional objectivity of validity in ethics’ (Husserl, Husserliana XXXVII, 147). However, he wants to preserve the notion that affective states indicate moral facts, but cannot be the basis of them, a neo-sentimentalist position. The goal of this paper is to investigate this problem and propose a solution where objective moral facts are investigable in a Husserlian phenomenology. To do so, I will draw on Stein’s understanding of the primordial given. The primordial given, according to Stein is what is naturally given in the world as a part of the essence of the world. I will argue that morality is part of the primordially given resulting a naturalist moral reaslist position.   Biography: I am a current graduate student at the University of Cincinnati of Hispanic descent. My research focuses on morality and moral experience using interdisciplinary methods. My current project is using philosophical and psychological methods to develop a new method to study moral behavior. In addition, I am interested in understanding the nature of moral perception and moral action as it relates agent’s social experience and behavioral history.     Further Information:   This recording is taken from our Annual UK Conference 2022: Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality (Exeter, UK / Hybrid) with the University of Exeter. Sponsored by the Wellcome Centre, Egenis, and the Shame and Medicine project. For the conference our speakers either presented in person at Exeter or remotely to people online and in-room, and the podcast episodes are recorded from the live broadcast feeds.   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.   About our events: https://www.thebsp.org.uk/events/   About the BSP: https://www.thebsp.org.uk/about/

    16 min

  3. 5D AGO

    The Ambivalence of Eccentricity: The Social Phenomenology of Max Scheler between Vocation and Exemplarity

    Season 7 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality.   This episode features a presentation from Alessio Ruggiero of University of Verona, Italy   Abstract: Recently there has been a spate of interest in Max Scheler’s social phenomenology (Schloßberger, 2016; Szanto & Moran, 2016; Cusinato, 2018). In this paper I aim to show that his philosophical contribution on sociality has its focal point on the concepts of eccentricity (Exzentrizität), both on the individual level and on the collective-social one. The socio-philosophical discussion about these two different levels, according to Scheler, often generates a dangerous dualism between individuation process and emotional relationality (Scheler, 1923). My main hypothesis is that Scheler escapes from this dualism through the theorization of the idea of Exzentrizität (Scheler, 1928): an anthropo-phenomenological reading of eccentricity reveals a creative interpenetration (Ausgleich) between the ideas of freedom, uniqueness and individuality (eccentricity in the individual sense) and the ideas of alterity, open-mindedness and World-openness (Weltoffenheit) (eccentricity in the relational sense) (Scheler, 1923; Scheler, 1928). My idea is that, for Scheler, the essential condition of any attitude towards personal changes (Umkehr) have its center in the idea of personal co-execution (Mitvollzug) for the maturation and the growth of personal singularity (Personbildung) (Scheler, 1925; Scheler, 1927; Scheler, 1928). And this means the formation and the expression, in the eccentric perspective mentioned above, of one's own ethical singularity (An-sich-Gutes für mich) and of one's own vocations. The idea of eccentricity declined in terms of vocation is therefore strictly interdependent on the idea of Otherness-exemplar (Vorbild) and personal witnessing (Scheler, 1921). The latter, as a paradigm of existential improvement, feeding on diversity and inspiration (Cusinato, 2018). On this point, many studies have suggested that Scheler’s reflection on exemplariness is solely grounded on the moral level, and therefore on the emulation of the virtues of others (Russo, 2019). This carries the risk of homologation, rigidity, and fixity. In addition, the risk is to produce a qualitative levelling of individual, value, and cultural differences. A close examination of the ideas of vocation and witnessing reveals instead that they are founded on the exaltation of talents, plasticity, peculiarities, and specificities of the person (Bellini, 2021; Ruggiero, 2018; Ruggiero, 2020). The presence of Otherness-exemplars (in personal, social, cultural, and religious terms) can provide individual with a guide or mentor for his or her peculiar process of axiological growth and personal happiness. While existing studies have clearly demonstrated the centrality of the idea of eccentricity for Scheler’s phenomenology and personalism, they have not addressed the connection between sociality, solidarity, eccentricity and exemplarist theory of Bildung and Vorbildsmodelle all the way.   Biography: Alessio Ruggiero is a PhD student in Philosophy at the University of Verona. He obtained his master’s degree at the University of Salerno, where he has conducted for many years research on the thought of the German phenomenologist Max Scheler as a student and honorary fellow. He is currently working on the analysis of the ethical, pedagogical, and metaphysical-religious elements of personal exemplarity. He is an editor for national and international scientific journals ("New Journal of Philosophy of Religion"; “Philosophical News. Official Publication of the European Society for Moral Philosophy"; "Thaumàzein. Rivista di filosofia"). He collaborates with the Italian Association of Philosophy of Religion (AIFR), and with the European Society for Philosophy of Religion (ESPR) and with the European Academy of Religion (EuARe).     Further Information:   This recording is taken from our Annual UK Conference 2022: Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality (Exeter, UK / Hybrid) with the University of Exeter. Sponsored by the Wellcome Centre, Egenis, and the Shame and Medicine project. For the conference our speakers either presented in person at Exeter or remotely to people online and in-room, and the podcast episodes are recorded from the live broadcast feeds.   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.   About our events: https://www.thebsp.org.uk/events/   About the BSP: https://www.thebsp.org.uk/about/

    20 min

  4. MAR 4

    Sharing a World: Husserl’s "Monadengemeinschaft" and Heidegger’s "Sichteilen in Wahrheit"

    Season 7 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality.   This episode features a presentation from Noam Cohen of The Hebrew University of Jerusalem, Israel   Abstract: It is well known that Husserl and Heidegger approach the analysis of the fact that we share one common lifeworld in different ways. For Husserl, the constitution of the shared world relies on transcendental intersubjectivity as a community of co-constituting monads, whereas Heidegger claims that the world is always already a shared space of openness, prior to any constitution by a plurality of subjects. In this paper, however, I propose understanding both views of the foundational social dimension of the world under the same umbrella of a “mereological” phenomenological analysis. That is, I suggest reading Husserl’s and Heidegger’s apparently opposed positions in terms of an approach that emphasizes how certain essential part-whole relations condition experience as such. Against this background, I show, on the one hand, how such an approach brings Husserl’s and Heidegger’s conceptions of the basic sense of sociality closer together. But on the other, through a discussion of the way social relations embody certain parthood relations, I also demonstrate a yet deeper sense in which they disagree on what it means to share a public sphere. The first part of my paper establishes the thesis that both Husserl’s and Heidegger’s phenomenological analyses rely on a basic “logic” of parts and wholes, which makes its first appearance in the Logical Investigations. Building on this, the second part shows how such a mereological logic comes into play in Husserl’s and Heidegger’s characterizations of sociality in the Cartesian Meditations, Husserliana 13-15, Being and Time, and the 1928 lectures Einleitung in die Philosophie, respectively. Lastly, I demonstrate how despite this common methodological ground, Husserl and Heidegger hold different conceptions of sharing. Whereas Husserl’s transcendental notion of sharing posits an open-ended plurality, for Heidegger sharing is ultimately grounded in a prior undifferentiated sphere of openness to the truth of being.    Biography: Noam Cohen is a PhD candidate at the Mandel School for Advanced Studies in the Humanities and the Department of Philosophy at the Hebrew University of Jerusalem. In 2020/21 he was a guest researcher at the Husserl Archive at the Albert Ludwig University of Freiburg. His doctoral dissertation sets out to explore from a phenomenological perspective different models of intersubjectivity and community, with a focus on their relations to the constitution of mathematical objectivity. It takes on the form of a comparative study of this theme in the philosophies of Edmund Husserl, Martin Heidegger, and Hans Georg Gadamer.      Further Information:   This recording is taken from our Annual UK Conference 2022: Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality (Exeter, UK / Hybrid) with the University of Exeter. Sponsored by the Wellcome Centre, Egenis, and the Shame and Medicine project. For the conference our speakers either presented in person at Exeter or remotely to people online and in-room, and the podcast episodes are recorded from the live broadcast feeds.   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.   About our events: https://www.thebsp.org.uk/events/   About the BSP: https://www.thebsp.org.uk/about/

    22 min

  5. MAR 2

    Dimensions of Shame in Childbirth

    Season 7 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality.   This episode features a presentation from Tanja Staehler of University of Sussex, UK   Abstract: This presentation examines the role of shame in relation to giving birth. Three dimensions of shame will be explored: 11.) Nudity. Although giving birth does not necessarily mean being entirely naked, it certainly means an exposure of one’s g******s. 22.) Intimate touch. Before and during birth, vulva and vagina are being touched by healthcare professionals who will normally be strangers to the woman giving birth. 33.) Display of emotions. Giving birth means to experience overwhelming emotions while surrounded normally by one’s closest partner as well as healthcare professionals as strangers. My presentation will describe each of these dimensions with respect to the shame involved. Phenomenological thinkers Jean-Paul Sartre (being looked at), Jean-Luc Nancy (touch) and Maurice Merleau-Ponty (flesh, body language, intercorporeality) will be drawn upon for these description to provide us with relevant concepts. Practical solutions will then be suggested with special emphasis on verbal language and body language. Nudity can often be mitigated by verbal speech. Intimacy of touch can be balanced by relevant modes of touching in other areas (esp. massage). The best response to displays of emotion would be normalising these expressions, and not feeling the need to thematise them. Examples will be discussed for each of these. Overall, establishing intercorporeal relations between the involved party helps alleviate shame as well as anxiety, preparing the parents for the wonder to come. The most fundamental intercorporeal relation is simply being there. Although being there for the woman in labour can involve verbal language, the dimensions of body language and silence are crucially important (as I have developed in an online module commissioned by the Royal College of Midwives).   Biography: Dr Tanja Staehler is Professor of European Philosophy at the University of Sussex. Her research interests include Plato, Hegel, Phenomenology (Husserl, Heidegger, Merleau-Ponty, Levinas, Derrida), Aesthetics, Philosophy of Pregnancy and Childbirth. She has written books on 'Hegel, Husserl, and the Phenomenology of Historical Worlds' (2016); 'Plato and Levinas: The Ambiguous Out-Side of Ethics' (2010); and (with Michael Lewis) 'Phenomenology: An Introduction' (2010).     Further Information:   This recording is taken from our Annual UK Conference 2022: Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality (Exeter, UK / Hybrid) with the University of Exeter. Sponsored by the Wellcome Centre, Egenis, and the Shame and Medicine project. For the conference our speakers either presented in person at Exeter or remotely to people online and in-room, and the podcast episodes are recorded from the live broadcast feeds.   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.   About our events: https://www.thebsp.org.uk/events/   About the BSP: https://www.thebsp.org.uk/about/

    21 min

  6. FEB 27

    Sartre and Harding on Shame and Self-Consciousness

    Season 7 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality.   This episode features a presentation from Brentyn Ramm of Witten/Herdecke University, Germany   Abstract: Jean-Paul Sartre gives the example of being caught by someone looking through a keyhole as a profound shame experience. He took the essence of the experience of shame as one being a mere object for the other. The other’s look (‘The Look’) is the main way in which I encounter the other’s subjectivity. Personal relationships, for Sartre, are hence an inherently unstable dynamic, in which one is either the subject or the object. Douglas Harding was a British philosopher from outside the academy, who also analysed the lived experience of interpersonal relationships. Like Sartre, he thought of consciousness as a type of ‘nothingness’ and the making of oneself into a mere object as a kind of false consciousness. However, unlike Sartre he thought that my objectification from the gaze of the other is a habit that can be short-circuited. Harding observed that from the first-person perspective I don’t see my face. Rather in my visual experience, I am looking out of a gap. Visually speaking, I am space for the world, not a thing in it.  As infants and young children, one gradually learns to identify with how other’s see them – ‘The Face Game’. This social game is at the heart of one’s personal identity and also of difficulties in personal relationships. In particular, it is one of the main sources of the experience of shame (being ‘shame-faced’) and morbid self-consciousness. While Sartre doesn’t tell us how to remedy these debilitating forms of self-consciousness, Harding developed a number of practical awareness exercises that can be used in everyday circumstances. I will guide the audience through some of Harding’s first-person experiments. I will discuss how conscious ‘facelessness’ can be applied to problems such as shame, stage fright and morbid self-consciousness.     Biography: Brentyn Ramm is a Humboldt postdoctoral fellow in the Department of Psychology and Psychotherapy at Witten/Herdecke University in Germany. His research focuses on using first-person experimental methods to investigate conscious experience – particularly on the self, awareness, and contemplative experiences in Asian philosophy. He completed his PhD in the School of Philosophy at the Australian National University in 2016. His honours in philosophy was at the University of Queensland. Before this he completed a PhD in cognitive psychology at the University of Queensland in 2006. His honours in psychology and BA (majoring in philosophy and psychology) was at the University of Adelaide.     Further Information:   This recording is taken from our Annual UK Conference 2022: Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality (Exeter, UK / Hybrid) with the University of Exeter. Sponsored by the Wellcome Centre, Egenis, and the Shame and Medicine project. For the conference our speakers either presented in person at Exeter or remotely to people online and in-room, and the podcast episodes are recorded from the live broadcast feeds.   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.   About our events: https://www.thebsp.org.uk/events/   About the BSP: https://www.thebsp.org.uk/about/

    18 min

  7. FEB 25

    The Origins of Shame

    Season 7 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality.   This episode features a presentation from Tomás Lally of NUIG, Ireland   Abstract: This paper argues that current accounts of primitive shame are incomplete and poorly  grounded in the relational context within which primitive shame develops. These accounts use adult concepts to explore the pre-linguistic, sensory world of the infant. The use of these concepts is at best indicative or metaphorical. What is required is a proto-phenomenological approach (Hatab) to the infant’s sensory experience. Drawing on Merleau-Ponty and Hatab I argue that it is our initial experience of bodily sensory connectedness which provides the pre-conditions for the initial development of primitive shame and the later development of pure shame. Nussbaum characterises the infants experience of primitive shame as a “fear of abandonment by the source of good” as in the infants relationship with the caregiver. Rochat theorises primitive shame in the same direction and claims that empathy is an emotional derivative of shame. Both Nussbaum’s and Rochat’s analyses stop far short of a comprehensive understanding of the relational context within which primitive shame emerges.   The Foetus begins initially in the tactile, protective environment of the womb. At birth the baby sensorially experiences separation: the cutting of the cord, the drawing of a first breath. It also experiences the intimacy of touch and the other non-visual senses: the comfort and warmth of its mothers breast, the sounds of her voice, the smell and taste of her body .  Touch, smell, sound and taste all bring connectedness and familiarity before vision highlights separateness.  It is this initial sensorial experience of connectedness which grounds primitive shame. This ‘proto empathy’ which is initially sensorially experienced in connectedness, touch and nurturing grounds and fosters the desire for social  proximity and belonging later exhibited by pure shame.  (283 words) 1. Guenther critiques Sartre’s account of pure shame for not providing an account of the sharing, supportive and nurturing environment which makes shame possible. p.27 2. Zahavi and Rochat  do not use the concept of ‘proto empathy’ but write about a basic other acquaintance which is “a central precondition for experiential sharing and emergence of a we.” Zahavi, Dan and Rochat, Phillipe: Empathy ≠ sharing: Perspectives from phenomenology and developmental psychology. p.551. 3. Dolezal, Luna ; Shame, Vulnerability and Belonging: Reconsidering Sartre’s Account of Shame, p. 436     Biography: I am currently studying for a practice-based PhD in Philosophy and English at NUIG.  My project is: The completion of a philosophy thesis on the origins of subjectivity and the self, titled: How does ‘I’ Begin?  The completion of a novel on the theme of unlearning habit and beginning again. The novel is titled: No way to say Goodbye and is written in the first person.  I hold a BA (Hons) in philosophy from NUIM and an MA in Philosophy from University of London. I returned to university in 2017 after a gap of 33 years.     Further Information:   This recording is taken from our Annual UK Conference 2022: Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality (Exeter, UK / Hybrid) with the University of Exeter. Sponsored by the Wellcome Centre, Egenis, and the Shame and Medicine project. For the conference our speakers either presented in person at Exeter or remotely to people online and in-room, and the podcast episodes are recorded from the live broadcast feeds.   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.   About our events: https://www.thebsp.org.uk/events/   About the BSP: https://www.thebsp.org.uk/about/

    19 min

  8. FEB 23

    Transformative Shared Experiences & the Self

    Season 7 continues with another presentation from our 2022 annual conference, Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Spatiality.   This episode features a presentation from Hannah Bondurant of Duke University, United States   Abstract: One receives feedback from outside sources to confirm or discover one’s own beliefs, attitudes, dispositions, and often what group (and its features) to which one belongs. Yet cognitive biases and the source’s social status can influence our evaluations of feedback from outside sources. Since evidence suggests introspection is not an entirely reliable epistemic practice, I present what I call “transformative shared experiences” (TSEs) as way to understand how feedback from others shapes the way a person see themselves as a moral agent. I argue that TSEs take place on cognitive, personal, and cultural levels by drawing from developmental neuroscience, moral psychology, and Confucianism. To conceptualize TSEs, I use research on shared intentionality that occurs when we engage in cooperative activities as individuals or as a society. Shared intentionality or agency involves individuals not just sharing goals but also cognitive representations of multiple actions, roles, and perspectives. Successful shared intentionality has both joint cooperative attention and activity as well as similar representations of how things are going and should go. Research on the nature of “cultural cognition” shows that, at a young age, children are able to create a “shared fictional reality” with others through games which consist in rules, norms, representations, and narratives about what the world is and what it should be like. This construction of social reality is ongoing as this natural tendency is what leads us to create institutions, policies, and other structures to maintain our cultural traditions and values. Feedback about oneself, such as how one should identify as a person, is found within this shared reality. By exploring TSEs, we can better understand how transformation, good and bad, emerges from exchanges of feedback and experiences that shape not just perspective but one’s ability to relate to oneself and others. While we need to seriously consider the ways they can go wrong, I argue that TSEs with a diversity of sources is one way to help combat self-ignorance and the epistemic injustice we commit towards others when discrediting their feedback due to identity prejudice.     Biography: Dr. H. Bondurant (they/them) recently completed a Ph.D. in Philosophy at Duke University in May 2021. They specialize in social epistemology with particular attention to issues at the intersection of self-knowledge and epistemic injustice. Their work often draws from moral psychology, feminist philosophy, and bioethics.     Further Information:   This recording is taken from our Annual UK Conference 2022: Engaged Phenomenology II: Explorations of Embodiment, Emotions, and Sociality (Exeter, UK / Hybrid) with the University of Exeter. Sponsored by the Wellcome Centre, Egenis, and the Shame and Medicine project. For the conference our speakers either presented in person at Exeter or remotely to people online and in-room, and the podcast episodes are recorded from the live broadcast feeds.   The British Society for Phenomenology is a not-for-profit organisation set up with the intention of promoting research and awareness in the field of Phenomenology and other cognate arms of philosophical thought. Currently, the society accomplishes these aims through its journal, events, and podcast.   About our events: https://www.thebsp.org.uk/events/   About the BSP: https://www.thebsp.org.uk/about/

    22 min
See All (154)

Ratings & Reviews

5
out of 5
2 Ratings

About

This podcast is for the British Society for Phenomenology and showcases papers at our conferences and events, interviews and discussions on the topic of phenomenology.

Information

  • Creator
    British Society for Phenomenology
  • Years Active
    2016 - 2026
  • Episodes
    154
  • Rating
    Clean
  • Copyright
    © Copyright 2020 All rights reserved.
  • Show Website
    BSP Podcast