ERIC VOEGELIN’S THEORY OF INTENTIONALITY IN …gdf24/eport/prospectus.pdf · boston university...

BOSTON UNIVERSITY

GRADUATE SCHOOL OF ARTS AND SCIENCES

ERIC VOEGELIN’S THEORY OF INTENTIONALITY IN

CONSCIOUSNESS AND ITS PRAGMATIC INFLUENCES

A DISSERTATION PROSPECTUS SUBMITTED TO

THE DIVISION OF RELIGIOUS AND THEOLOGICAL STUDIES STEPHEN PROTHERO, CHAIR

BY

GREGORY D. FARR

BOSTON, MASSACHUSETTS

JANUARY 2005

FIRST READER: ROBERT C. NEVILLE, Ph.D.

SECOND READER: RAY L. HART, Ph.D.

This dissertation offers an analysis of the impact of the American pragmatist tradition on the philosophical

thought of the twentieth century political theorist, Eric Voegelin. It argues that Voegelin‟s early-career encounters

with the thought of the classical American pragmatists shaped the tendency and organization of his philosophical

methodology and that Voegelin‟s philosophical vision is significantly clarified when conceived in relation to this

intellectual source. To make this case, this project focuses primarily on the influence of William James‟

philosophy on Voegelin‟s theory of consciousness and the treatment of other persistent themes developed

throughout Voegelin‟s extensive writings that explicitly engage American pragmatist theory. The problem

addressed directly within this examination concerns the ambiguous character of Voegelin‟s understanding of

intentionality in consciousness, which has been exposed by recent scholarship examining Voegelin‟s philosophy.

The issue of intentionality of consciousness for Voegelin, at one level, is quite similar to Husserl‟s

understanding of the structural fact of consciousness as always involving an awareness of something. Hence

Voegelin often refers to intentionality as the way consciousness, at least insofar as it may be known in human

experience, both interacts with and is embodied in empirical concrete existence. This connotation of

intentionality, for Voegelin, however, is viewed in a subordinate role to his notion of the “luminosity of

consciousness”, which refers to consciousness as the “site” or “sensorium” of human participation in its

encompassing reality. Here, Voegelin acknowledges the role of intentionality in consciousness as equivocally

linked to the notion of “participation of being” in the “metaxic structure of existence.” (These notions will be

discussed in the next section.) It is with this problematic ambiguity surrounding Voegelin‟s conception of

intentionality and, ultimately his understanding of the character of “participation in being” as a fundamental form

of intentionality that concerns the following dissertation. Questions regarding the volitional intentionality of

consciousness as such emerge throughout Voegelin‟s philosophical work. They naturally extend to the coherence

of Voegelin‟s critique of modernity and his assessment of the nature of change in social and political structures.

I argue that a more adequate account of Voegelin‟s conception of consciousness can be formed through a

reassessment of the way certain trends of American thought function in the development of his philosophy. To

work toward this aim, this dissertation will advance the thesis that not only was Voegelin‟s philosophical vision

largely structured by his appreciation of the American philosophical tradition, but that Voegelin‟s understanding

of intentionality in consciousness finds its closest approximation and most explicit elucidation in the „common-

sense‟ realism developed by the classical American pragmatists.

Only within the past three decades have scholars come to appreciate the importance of Eric Voegelin‟s

writings and to recognize, within their horizon, theoretical advances applicable for multiple academic disciplines.

Voegelin formally identified himself as a political scientist, and it is evident throughout Voegelin‟s written work

that his philosophy takes its point of departure from the political situation. However, Voegelin‟s extensive journal

writings and five-volume opus, Order and History (1956-1987), also attest to his importance as a philosopher of

history as well as to the way in which his scholarship extends to a wide range of philosophical and theological

concerns. Voegelin‟s reflections pertaining to the nature of human consciousness, ancient and modern

civilization, and the structures of social order have wide relevance for contemporary thought. The investigation of

these features of Voegelin‟s thought still remains a major challenge.

The argument set forth in this dissertation endeavors to continue a steady line of critical analysis that has

developed from texts fundamentally geared toward making Voegelin‟s ideas more accessible to a broader

audience. Evident in the scholarship dealing more specifically with the technical components of Voegelin‟s

thought is a wide variance of interpretation concerned with Voegelin‟s understanding of „intentionality in

consciousness‟. John Ranieri‟s Eric Voegelin and the Good Society (1995), arrives at the unresolved question of

whether the vision and/or experience of „participation in being‟, as Voegelin discusses the issue, is negligible for

human action or rather involves a kind of empowerment that elevates intentionality in consciousness to a higher

integration of human subjectivity.1 Michael Morrissey‟s, Consciousness and Transcendence (1994), in which

Voegelin‟s philosophy is highlighted in the broadest sense as a theological enterprise, understands Voegelin‟s

conception of intentionality in consciousness to involve a definitive experience of conversion that can be either

noetic or spiritual in character and can result in a proper grounding in personal, lived reality.2

Conversely, other scholars have emphasized Voegelin‟s reticence in asserting remedial insights

distinguishing modes of authentic philosophical and religious intentionality in consciousness so as to resist

doxology and/or fanaticism. Michael Franz, for instance, defends Voegelin‟s restraint in prescribing remedies for

the disorder in civilized life stemming from ideological and religious patterns of disorientation by acknowledging

that Voegelin thus allows us at least to envision a parallel history of spiritual order that has the potential to

respond to and resist spiritual pathology.3 Ted McAllister asserts that Voegelin explicitly maintained caution to

avoid the reification of intentional acts of consciousness into “thing-like” constructs that can potentially lose their

ability to articulate the way intentionality in consciousness becomes expressive for its encompassing reality.4

And, finally, Kenneth Keulman suggests further that the pessimism apparent in Voegelin‟s writings relating to

intentionality in consciousness should be read as an open stance that looks beyond the construction of closed

systems and disembodied propositions to a sensitive apprehension of the existential tensions and flux that

condition life.5 Common to these and other interpretations is the recognition that Voegelin‟s conception of

intentionality in consciousness represents an activity distinct from a basic operational mode of cognitive

perception. In essence, such insights refer to way Voegelin‟s philosophical writings linked intentionality in

1 John J. Ranieri. Eric Voegelin and the Good Society (Columbia, Mo. University of Missouri Press, 1995), 250-251.

2 Michael P. Morrissey. Consciousness and Transcendence: The Theology of Eric Voegelin (Notre Dame, Indiana:

University of Notre Dame Press, 1994), 134. 3 Michael Franz, Eric Voegelin and the Politics of Spiritual Revolt: The Roots of Modern Ideology (Baton Rouge:

Louisiana State University Press, 1992), 134. 4 Ted V. McAllister, Revolt Against Modernity: Leo Strauss, Eric Voegelin, and the Search for a Postliberal Order.

(Lawrence, Kansas: University Press of Kansas, 1996), 233. 5 Kenneth Keulman, The Balance of Consciousness: Eric Voegelin's Political Theory (University Park, Pa.: Pennsylvania

State University Press, 1990), 165.

consciousness to an emergent reflexive understanding of the volitional or participatory character of consciousness

as existentially oriented toward its ontological ground.

Further efforts to extract a richer understanding of Voegelin‟s position concerning intentionality in

consciousness also lie in comparative work assessing the relation of Voegelin‟s thought to other seminal figures

such as Bernard Lonergan, Alfred Schütz, and Edmund Husserl. And, while scholars like Eugene Webb, Gilbert

Weiss, Michael Morrissey and others have made headway in clarifying Voegelin‟s thought in relation to these

important philosophers, less progress has been made in clarifying Voegelin‟s position with respect to them

concerning the nature of intentionality in consciousness.6 Moreover, the majority of secondary works generally

devoted to Voegelin‟s thought have either neglected to recognize, or have treated piecemeal, the early American

philosophical influence on Voegelin‟s work concerning this issue and other broader themes. Barry Cooper‟s The

Political Theory of Eric Voegelin (1986) offers a precise account of Voegelin‟s early encounter with American

philosophy during his 1924 fellowship abroad and indicates the dramatic effect this encounter had on Voegelin‟s

philosophical priorities. Under the chapter heading aptly entitled “The Crucible,” Cooper accurately notes that the

experience in America awakened in Voegelin an awareness of the limitations of the central European intellectual

culture that had previously nourished him, but Cooper does not however make explicit the extent of this

“awakening” in his broader analysis of Voegelin‟s political critique.7 Ellis Sandoz also stresses the kinship

Voegelin had with American philosophers to establish a wider readership of Voegelin in America. Sandoz offers

an important analysis of the influence of William James on Voegelin in his book, The Voegelinian Revolution

(1981), but fails to trace fully the significance of James‟s “radical empiricism” for Voegelin‟s philosophical

method or Voegelin‟s theoretical insights concerning psychic disorder. The most constructive treatment of the

6 See Eugene Webb, Philosophers of Consciousness (Seattle: University of Washington Press, 1988) and, Eric Voegelin:

Philosopher of History (Seattle: University of Washington Press, 1981). For the most-up-to-date discussion of the

correspondence between Voegelin and Alfred Schütz, see Gilbert Weiss‟s essay, “Political Reality and the Life-World:

The Correspondence Between Eric Voegelin and Alfred Schütz, 1938-59, in Politics, Order and History; Essays on the

Work of Eric Voegelin, ed. Glenn Hughes, Stephen A. McKnight, and Geoffrey L. Price (Sheffield, England: Sheffield

Academic Press, 2001), 125-142. 7 Barry Cooper, The Political Theory of Eric Voegelin, (Toronto: The Edwin Mellen Press, 1986), 21.

philosophical influence of William James and Charles S. Peirce on Voegelin‟s philosophy is found in an essay

written by Paul Kuntz entitled, “Voegelin‟s Experiences of Disorder Out of Order” (1991).8 In this essay, Kuntz

offers important insights concerning Peirce‟s semiotic theory and James‟s conception of pluralism as these relate

to Voegelin‟s postulates concerning existential order yet, Kuntz finally opts to limit his central thematic

reflections on Voegelin‟s concept of order to a more concise account of the influence of Santayana‟s thought on

Voegelin‟s philosophy.

The general hypothesis orienting this dissertation takes up the broad challenge of tracing Voegelin‟s

philosophical development with reference to the way American philosophy came to impact the organization of his

research, shape his general philosophical interests, and, as Voegelin himself remarked, bring about a “great

break” in his intellectual development.9 However, the more specific project of making explicit the roots of

American philosophy in Voegelin‟s conception of intentionality in consciousness has the additional import of

isolating the perspectives of both Continental and American philosophy with respect to a individual contentious

philosophical concern. Voegelin‟s writing style and theoretical orientation was mainly recognized as

representative of the genre of Continental philosophy, yet his appreciation of the American philosophical tradition

over the course of his career relates directly to current divisions and connections evident in the juxtaposition of

modern American and Continental philosophy. To discover the ways in which Voegelin came to engage

American pragmatism in his career work offers an analogous example of how such a practice remains currently

viable.

With respect to the way this inquiry works toward advancement in religious studies, it must initially be

noted that Voegelin‟s work is evidently theological in character. Voegelin‟s philosophy addresses a variety of

cross-cultural religious issues, most of which are explicitly related to his theory of consciousness. The central

8 This essay is published in the monograph, Eric Voegelin’s Significance for the Modern Mind, ed. Ellis Sandoz, (Baton

Rouge, Louisiana: Louisiana State University Press, 1991), 111-174. 9 Eric Voegelin, Autobiographical Reflections. ed. Ellis Sandoz (Baton Rouge, Louisiana: Louisiana State University

Press, 1989), 28.

feature of Voegelin‟s thought that fundamentally correlates with religious experience is his notion, arising out of

his philosophical exegesis of Plato and Aristotle, of human participation in the metaxy (the “in-between”).

Voegelin describes this structure of reality as a realm constituted by the polar tension of time and eternity in

which the mutual participation (metalepsis) of humanity in divinity and divinity in humanity transpires.10

Accordingly, for Voegelin, divine transcendence is signified in the eternal pole of the tensional structure of the

metaxy, and participation in (human) consciousness is construed as existence both embodied in time and

positioned between the indexical poles of time and eternity. Hence, Voegelin in essence delineates the structure of

metaxy as the way consciousness exists in tension toward the divine ground of being (Nous).

In the broader scope of his work, Voegelin considers the transformation of social consciousness

historically by locating forms of social consciousness in symbols of political and social order and demonstrating

how certain modalities of order specifically express the character of human participation in the metaxic structure

of existence. Within such reflection, Voegelin explicitly speculates on the dynamism involved in the tensional

interplay of the poles constituting metaxic existence (i.e., eternity and time) and indicates that a transfiguring

movement can be discerned in the analysis of the differing historical constructs of symbolic order formed to

express the nature and structure of existence. Voegelin comes to recognize this movement of transfiguration as

the “flow of divine presence” and argues that the vision of transfiguration implicit in this movement becomes

illuminated for consciousness in the spiritual outbursts of diverse social orders common to both the Eastern and

Western world. Voegelin‟s later work is increasingly dedicated to the analysis of the nature of these spiritual

occurrences and the social order they represent. To address the core of Voegelin‟s thought concerning

intentionality in consciousness as it is expressive of a participatory relation to divine reality is then to treat

philosophically fundamental and efficacious aspects of religious life. To consider further the influence of

10

Eric Voegelin, Anamnesis, ed. and trans. Gerhart Niemeyer (Columbia, Missouri: University of Missouri Press, 1990),

103.

American philosophy on Voegelin‟s thought with respect to such matters presents an alternative way to envision

with greater clarity the aims of religious life.

III. Method of Investigation

To determine the scope of Voegelin‟s interpretation of the American pragmatists and the relevance of their

thought in his later work, this project develops and employs paradigms for comparison appropriate to the unique

American influence that is explicit in Voegelin‟s philosophy. The comparative examination concerning the nature

of consciousness as such, represented by Voegelin and the classical pragmatists, has the purpose of eliciting a

fresh conceptual basis from which to assess and clarify further the ambiguity evident in Voegelin‟s treatment of

intentionality in consciousness. Core distinctions and correlations are made explicit in the process of presenting

and defending the thesis of this project and the project as a whole builds upon contemporary literature relevant to

the problem addressed in this study.

Chapter One

This dissertation, at the most basic level of analysis, is concerned with the development of Eric Voegelin‟s

theory of consciousness and the orientation his philosophical career had as a result of encountering American

pragmatist thought early in his career. In 1924, Voegelin was awarded a Laura Spellman Rockfeller Fellowship to

study in the United States for two years at Columbia, Harvard, and Wisconsin. During this time, Voegelin worked

for one year under the guidance of John Dewey, who introduced him to the philosophy of Peirce, James, and the

Scottish “common-sense” school. Leaving New York for Boston the following year, Voegelin encountered the

thought of Whitehead at Harvard. In 1928, Voegelin‟s first published monograph appeared, Über die Form des

amerikanischen Geistes, reflecting his studies during his stay in America. The first chapter of this dissertation

provides a concise historical account of Voegelin‟s studies in America between 1926 and 1928, and brings into

focus Voegelin‟s early career development. Additionally, this chapter introduces an assessment of clear shifts in

Voegelin‟s philosophical interests and attitudes as were occasioned by his experience in America, providing the

transitional material necessary to move toward a detailed account of Voegelin‟s first monograph and later

philosophical works. Pivotal to this analysis is the introduction of themes treated by Voegelin in his work

discussing the “American mind” and his initial engagement with the thought of Peirce, James and Dewey.

Significantly, the early transformations in Voegelin‟s thought concerning dialectical reasoning and the nature of

philosophical monism as a result of his encounter with American philosophy are established in this chapter.

Further consideration of the broader scope of Voegelin‟s first major work provides the necessary background to

proceed into the later chapters that address the technical concepts of Voegelin‟s theory of consciousness and

Voegelin‟s mature philosophy concerning the transformations of historical consciousness.

Chapter Two

Voegelin‟s concern to reorient the theoretical principles operative for the field of political science shortly

after the Second World War led him to develop his “theory of consciousness” as the foundational centerpiece for

his own political theory. Voegelin‟s The New Science of Politics is the first work to outline what other scholars

have often referred to as Voegelin‟s “1952 breakthrough,” for this work initially frames the general trajectory

Voegelin‟s later systematic writings would take in comprehending the role of consciousness in the construction

and maintenance of political order. This chapter will trace these advances in Voegelin‟s work with regard to his

concern to establish a theoretical foundation for his political theory and philosophy of history. Voegelin‟s

reflections on history as a field of analyzable phenomena for consciousness can then at this point be introduced;

these reflections are required fully to delineate Voegelin‟s conception of the intentionality and luminosity of

consciousness.

Voegelin‟s theory of consciousness was not made entirely explicit until his 1966 book entitled Anamnesis.

In this work, Voegelin‟s distinctions between “noetic” and “pneumatic” forms of consciousness were maturely

developed, as was his most detailed explication of his interpretation of the Platonic conception of the metaxy.

Concise depictions of these issues essential to understanding Voegelin‟s theory of consciousness are outlined in

this chapter in order to bring into focus Voegelin‟s appropriation of James‟s theory of consciousness. Centrally

important to this discussion is establishing the way Voegelin utilized James‟s concept of “pure experience” to

build his own interpretation of consciousness and how this concept, formally developed by James, came to impact

Voegelin‟s philosophical understanding of existence in this monograph and throughout his opus, Order and

History.

Chapter Three

In order fully to engage Voegelin‟s mature philosophy and to consider the importance of the American

pragmatist tradition in orienting Voegelin‟s philosophical career, this chapter investigates the way Voegelin‟s

methodology and philosophical vision was influenced by James‟s concept of „radical empiricism‟ and the

pragmatist understanding of pluralism. In his autobiographical reflections, Voegelin explicitly acknowledged how

James and the American philosophical tradition offered him an alternative approach to European dialectical

thinking for both interpreting philosophical problems and understanding historical development. This assertion is

explored here in relation to the primary motifs of Voegelin‟s analytic work concerning the transformations of

historical consciousness and the contextual structure of order in existence, as this theory was set forth in his five-

volume work, Order and History.

The examination of key conceptions in Voegelin‟s mature thought, such as the differentiation of

consciousness, the deformation of consciousness, and the movement of transfiguration in history, is necessary to

proceed toward a more nearly complete comprehension of Voegelin‟s theory of consciousness. This examination

also reveals how Voegelin‟s interpretation of the structures of existence and history evidently are non-dialectical

and pluralist in character. Further, other themes in Voegelin‟s thought concerning differentiated forms of

consciousness are also to be linked in this chapter to paradigms found in James‟s psychological analyses. Of note

in this consideration were Voegelin‟s concerns regarding deformation in consciousness and the way his analysis

of pneumapathology in the unfolding of historical consciousness finds its closest equivalence in Jamesian

concepts like “healthy-mindedness” and the “sick soul”. The discussion of all these matters forms the background

to begin to consider with detailed clarity, in chapters four through six, the core issues of intentionality and

luminosity in Voegelin‟s theory of consciousness and how Voegelin‟s background in classical American

pragmatism figured into his understanding of intentionality in consciousness.

Chapter Four

The central focus of this chapter is a comparative examination demonstrating differences and positions

shared in common between Voegelin and the American pragmatists regarding the nature and role of

consciousness. The first analysis in this investigation outlines the way James and Peirce understand the mediation

of the subjective and objective poles of consciousness and how their treatment of this matter compares to

Voegelin‟s philosophy. This discussion focuses on the similarities and differences these considerations have in

relation to Voegelin‟s central thesis of consciousness conditioned by its metaxic existence, and begins to identify

the way in which the Voegelin and these early American thinkers understood this paradoxical structure of

consciousness to characterize its agency. The root issue of intentionality in consciousness, as conceived by both

the early American thinkers and Voegelin, is then formally introduced and technically examined, bringing forth a

subsequent analysis of Voegelin‟s reconstructive theory of the Platonic concept of „anamnesis‟. Ultimately the

nature and agency of anamnesis as interpreted by Voegelin dominates the concern of this project in connection

with the manner by which the pragmatist theory of „common-sense‟ realism relates to the encompassing mode of

intentionality in consciousness. The chapter concludes with a comparison of the inherent principles defining the

process of anamnesis and the common-sense philosophy of the American pragmatists, including such related

matters as the association of ideas, memory, and apperception. The summation of this analysis begins moreover to

examine the significance of these modes of consciousness for private and public life.

Chapter Five

The emphasis placed on Voegelin‟s conception of intentionality as fundamentally situated in the project of

anamnesis, as defined against the backdrop of the common-sense philosophy of the American pragmatists,

naturally tends to uncover the way in which Voegelin appropriated the Jamesian concept of the “open self” to

characterize active „participation in being‟. Thus, it is important to re-visit Voegelin‟s considerations regarding

the doctrine of „participation in being‟ to assess whether this newly framed theory of intentionality can better

clarify Voegelin‟s thought. Further, this examination will reconsider the manner by which Voegelin links the

agency of intentionality in consciousness directly with „participation in being‟ as a measure of continuity and

order in existence in open relation with the divine Ground. Analysis in this direction is significant in relation to

the way Voegelin re-works James‟s hypotheses concerning the nonexistence of consciousness-soul by disclosing

it as a dimension of non-existent reality.

By attending to the way Voegelin interpreted these fundamental phenomenological concerns, and, again by

relating the clear American philosophical influence Voegelin exhibits in reckoning with his understanding of the

primary structures of existence, connections can be drawn to concerns of religious life. In particular, Voegelin‟s

meditations on immortality and theoretical discussions of the eschatological orientation of reality and human

participation in this transfiguring process must be considered in clarifying further the nature of participation as

luminosity in consciousness. Strong parallels as well as certain stark differences emerge between Voegelin and

the pragmatists concerning the topic of immortality, and these are identified explicitly in the closing sections of

this chapter.

Chapter Six

Having worked through Voegelin‟s theory of consciousness in detail with special concern directed toward

clarifying Voegelin‟s conception of intentionality, and further establishing evidence for linking Voegelin‟s

interpretation of this key mode of consciousness to his engagement with American pragmatist thought, this final

chapter inquires whether Voegelin intended his theory of intentionality to function as a normative ethic. The

investigation hinges upon the possibility of the deepening of consciousness in relation to its ground and whether

an increased awareness of the area and/or experience of participation can be secured in order to intend the act of

„openness‟ that Voegelin endeavored to articulate throughout his career writings. Moreover, it must be possible to

attempt to elicit a reflexive understanding of the activity of intentionality as a fundamental modality in noetic

participation, and additionally, to envision determinately and comprehensively, the structural process in which

participation in being occurs so as to respond appropriately to its appeal.

The design of this project generally addresses these questions in its effort to further distinguish and

characterize the concept of intentionality through an investigation of the American pragmatist influence in

Voegelin‟s theoretical treatment of this dimension of consciousness. Against this backdrop, and by again turning

to Voegelin‟s work to identify the way he developed his theory of consciousness as a measure against which he

could assess political reality and gain philosophical understanding, an argument will be made concerning the

ethical character of the anamnetic process as conceived in Voegelin‟s philosophy. In light of the way Voegelin

evidently engaged classical pragmatist insight in his own philosophical quest, this argument will include

consideration the way in which intentionality as luminosity in consciousness and active „participation in being‟

emerges as an achievement of value and a fundament of order, regardless of its specific moral content. Further,

this examination also will focus on the role Voegelin outlines for intentionality in contrast to his understanding of

the deformation of consciousness, and identify the way in which pragmatic norms having to do with relatedness,

deference, the achievement of balance and continuity emerged for Voegelin as means to right action and basic

virtues of existence.

BIBLIOGRAPHY

The following working bibliography is organized to feature first the primary texts

authored by the figures to be studied in this investigation. These texts are listed in

chronological order. The sections following those listing the primary texts present the

secondary literature linked, respectively, to the work of Eric Voegelin, William James

and Charles S. Peirce. The latter sections provide texts related to the contextual

background of topics to be addressed in this dissertation, and are listed under categorical

headings.

I. PRIMARY TEXTS OF ERIC VOEGELIN

Voegelin, Eric. "Die gesellschaftliche Bestimmtheit soziologischer Erkenntnis."

Zeitschrift für Volkswirtschaft and Sozialpolitik, n.s., II (1922): 331-48.

______. Review of Logik and Rechtswissenschaft, by F. Kaufrnann. Zeitschrift für

Öffentliches Recht, III (1923): 707-708.

______. "Reine Rechtslehre und Staatslehre." Zeitschrift für Öffentliches Recht, IV

(1924): 80- 31.

______."Die Zeit in der Wirtschaft." Archiv für Sozialwissenschaft und Sozial-politik,

LIII (1924): 186-211.

______. "Über Max Weber." Deutsche Vierteljahrsschrift fiir Literaturwissenschaft

und Geistesgeschichte, III (1925):177-93.

______. Über Die Form Des Amerikanischen Geistes. Tübingen: Verlag von J.C.B.

Mohr (Paul Siebeck), 1928.

______. "Die amerikanische Theorie vom ordenlichen Rechtsverfahren und vom der

Freiheit." Archiv für angewandte Soziologie, III (1930): 40-57.

______. The New Science of Politics: An Introduction. Chicago: University of Chicago

Press, 1952.

______. Israel and Revelation. Vol. 1 of Order and History. Baton Rouge: Louisiana

State University Press, 1956.

______. The World of the Polis. Vol. 2 of Order and History. Baton Rouge: Louisiana


______. Plato and Aristotle. Vol. 3 of Order and History. Baton Rouge: Louisiana


______. Wissenschaft, Politik Und Gnosis. München: Kösel, 1959.

______. “The Eclipse of Reality”. In Phenomenology and Social Reality, ed. Maurice

Natanson. The Hague: Martinus Nijhoff, 1970.

______. The Ecumenic Age. Vol. 4 of Order and History. Baton Rouge: Louisiana


______. From Enlightenment to Revolution. Edited by John H. Hallowell. Durham, N.C.:

Duke University Press, 1975.

______. Anamnesis. Edited by Gerhart Niemeyer. Notre Dame, Ind.: University of Notre

Dame Press, 1978.

Voegelin, Eric and R. Eric O'Connor. Conversations With Eric Voegelin. Thomas More

Institute Papers, Vol. 76. Montreal: Thomas More Institute, 1980.

Voegelin, Eric. In Search of Order. Vol. 5 of Order and History. Baton Rouge: Louisiana


______. Autobiographical Reflections. Edited by Ellis Sandoz. Baton Rouge,

Louisiana: State University Press, 1989.

______. What Is History? And Other Late Unpublished Writings. Edited by

Thomas A. Hollweck and Paul Caringella. Baton Rouge: Louisiana State

University Press, 1990.

______. Published Essays: 1953-1965. Edited by Ellis Sandoz. Columbia, Mo.:

University of Missouri Press, 2000.

______. Published Essays: 1940-1952. Edited by Ellis Sandoz. Columbia, Mo.:


______. Published Essays: 1966-1985. Edited by Ellis Sandoz. Baton Rouge: Louisiana


______. Modernity Without Restraint: The Political Religions; The New Science of

Politics; and Science,Politics, and Gnosticism. Edited by Manfred Henningsen.

Columbia: University of Missouri Press, 2000

II. SECONDARY LITERATURE ON ERIC VOEGELIN

Altizer, Thomas J.J. “A New History and a New but Ancient God.” Journal of the

American Academy of Religion, XLIII (1975): 757-64.

Anastoplo, George. “On How Eric Voegelin Has Read Plato and Aristotle.” Independent

Journal of Philosophy, V/VI (1988): 539-40.

Brinkman, C. Review of Über die Form des amerikanischen Geistes. Historische

Zeitschrift, CXL (1929): 109-11.

Cahn, Elaine; Cathleen Going and Charlotte H. Tansey. The Question As Commitment:

A Symposium. Thomas More Institute Papers, Vol. 77. Montreal:

Thomas More Institute for Research in Adult Liberal Studies, 1979.

Caringella, Paul. “Eric Voegelin‟s View of History as a Drama of Transfiguration.”

International Philosophical Quarterly, XXXIII (1990): 7-22.

Carmody, Denise L. and John Tully Carmody. “Voegelin and the Restoration of Order: A

Meditation.” Horizons, XIV (1987): 82-96.

Cooper, Barry. Eric Voegelin and the Foundations of Modern Political Science.

Columbia: University of Missouri Press, 1999.

______. The Political Theory of Eric Voegelin. Toronto Studies in Theology, Vol.

27. Lewiston, N.Y.: E. Mellen Press, 1986.

Demph, Alois. Review of Anamnesis. Philosophisches Jahrbuch, LXXIV (1967): 405-

406.

East, John. “Eric Voegelin and American Conservative Thought.” Modern Age, XXII

(1978): 114-32.

Franz, Michael. Eric Voegelin and the Politics of Spiritual Revolt: The Roots of Modern

Ideology. Baton Rouge: Louisiana State University Press, 1992.

Gerloff, W. Review of Über die Form des amerikanischen Geistes. Vergangenheit und

Gegenwart, LIV (1931): 452-54.

Germino, Dante L. Political Philosophy and the Open Society. Baton Rouge: Louisiana


______. “Eric Voegelin: The In-Between of Human Life.” In Contemporary Political

Philosophers, eds. Anthony de Crespigny and Kenneth R. Minogue. New

York: Dodd, Mead, 1975.

Harrigan, Anthony. “The Changing Pattern of Voegelin‟s Conception of History and

Consciousness.” Southern Review, n.s., VII (1971): 49-67.

Harvard, William. “Voegelin‟s Diagnosis of the Western Crisis.” Denver Quarterly, X

(1975): 127-34.

Heilke, Thomas W. Eric Voegelin: In Quest of Reality. Twentieth-Century Political

Thinkers. Lanham, Md.: Rowman & Littlefield, 1999.

Hughes, Glenn; Stephen McKnight, and Geoffrey L. Price, eds. Politics, Order and

History: Essays on the Work of Eric Voegelin. Sheffield, England: Sheffield

Academic Press, 2001.

Hughes, Glenn. The Politics of the Soul: Eric Voegelin on Religious Experience.

Lanham, Md.: Rowman & Littlefield Publishers, 1999.

______. Mystery and Myth in the Philosophy of Eric Voegelin. Columbia, Mo.:


Kessler, Udo. Die Wiederentdeckung Der Transzendenz: Ordnung Von Mensch Und

Gesellschaft Im Denken Eric Voegelins. Epistemata, Vol. Bd. 172. Würzburg:

Königshausen & Neumann, 1995.

Keulman, Kenneth. The Balance of Consciousness: Eric Voegelin's Political Theory.

University Park, Pa.: Pennsylvania State University Press, 1990.

Kirby, John C. and William M. Thompson, eds. Voegelin and the Theologian: Ten

Studies in Interpretation. Toronto Studies in Theology, Vol. 10. Toronto: Edwin

Mellen Press, 1983.

Kramm, Lothar. “Gaining the Open Horizon: Eric Voegelin‟s Search for Order.” History

of Political Thought, VII (1986): 511-26.

Lawrence, Fred. The Beginning and the Beyond: Papers From the Gadamer and

Voegelin Conferences: Supplementary Issue of Lonergan Workshop, Volume 4.

Chico, Calif.: Scholars Press, 1984.

Levy, David. “The Life of Order and the Order of Life: Eric Voegelin on Modernity and

the Problem of Philosophical Anthropology.” Man and World, XXIV (1991):

214-65.

Lutkens, C. Review of Über dies Form des amerikanische Geistes. Archiv für

Sozialwissenschaft und Sozialpolitik, LXII (1929): 615.

McAllister, Ted V. Revolt Against Modernity: Leo Strauss, Eric Voegelin, and the Search

for a Postliberal Order. Lawrence, Kans.: University Press of Kansas, 1996.

McCarrol, Joseph. “Man in Search of Divine Order in History.” Philosophical Studies

(Dublin), XXVIII (1981): 15-44.

McKnight, Stephen A. and Geoffrey L. Price, eds.. International and Interdisciplinary

Perspectives on Eric Voegelin. Columbia, Mo.: University of Missouri Press,

1997.

Mead, Walter B. “Christian Ambiguity and Social Disorder.” Interpretation, III (1973):

221-42.

Morrissey, Michael P. Consciousness and Transcendence: The Theology of Eric

Voegelin. Notre Dame, Ind.: University of Notre Dame Press, 1994.

Niemeyer, Gerhart. “The Philosophy of Religion and History.” Modern Age, XXVII

(1983): 83-85.

______. “Eric Voegelin‟s Philosophy and the Drama of Mankind.” Modern Age, XX

(1976): 28-39.

______. “The Order of Consciousness.” Review of Politics, XXX (1968): 251-56.

Nisbet, Robert. “Eric Voegelin‟s Vision.” Public Interest, VII (1983): 110-17.

Opitz, Peter Joachim and Gregor Sebba, eds. The Philosophy of Order:Essays on History,

Consciousness, and Politics. 1st Aufl. Stuttgart: Klett-Cotta, 1981.

Porter, J.M. “Eric Voegelin‟s Philosophy of History and Consciousness.” Marxist

Perspectives, III (1980): 152-69.

______. “A Philosophy of History as a Philosophy of Consciousness.” Denver

Quarterly, X (1975): 96-104.

Ranieri, John J. Eric Voegelin and the Good Society. Columbia, Mo.: University of

Missouri Press, 1995.

Sandoz, Ellis, ed. Eric Voegelin's Significance for the Modern Mind. Baton Rouge:

Louisiana State University Press, 1991.

______. Eric Voegelin's Thought: A Critical Appraisal. Durham, N.C.: Duke


______. The Voegelinian Revolution: A Biographical Introduction. Baton Rouge:

Louisiana State University, 1981.

Sebba, Gregor. “Order and Disorders of the Soul: Eric Voegelin‟s Philosophy of

History.” Southern Review, n.s., III (1967): 282-310.

Strum, Douglas. “Politics and Divinity: Three Approaches to American Political

Thought.” Thought, LII (1977): 333-65.

Srigley, Ronald D. Eric Voegelin's Platonic Theology: Philosophy of Consciousness and

Symbolization in a New Perspective. Lewiston, N.Y.: E. Mellen Press,

1991.

Webb, Eugene. Philosophers of Consciousness: Polanyi, Lonergan, Voegelin, Ricoeur,

Girard, Kierkegaard. Seattle, Wash.: University of Washington Press, 1988.

______. Eric Voegelin, Philosopher of History. Seattle, Wash.: University of Washington

Press, 1981.

III. PRIMARY TEXTS OF WILLIAM JAMES

James, William. Psychology. New York: H. Holt and Company, 1892.

______. Is Life Worth Living? Philadelphia: S. Burns Weston, 1896.

______. The Will to Believe and Other Essays in Popular Philosophy. New York:

Longmans, Green, and Co., 1897.

______. Human Immortality Two Supposed Objections to the Doctrine. Ingersoll

Lecture. Boston: Houghton, Mifflin and Company, 1898.

______. On Some of Life's Ideals: On A Certain Blindness in Human Beings: What

Makes Life Significant. New York: Henry Holt and Company, 1900.

______. The Varieties of Religious Experience: A Study in Human Nature; Being the

Gifford Lectures on Natural Religion Delivered at Edinburgh in 1901-1902. New

York: Modern Library, 1902.

______. Pragmatism: A New Name for Some Old Ways of Thinking. New York:


______. The Meaning of Truth: A Sequel to "Pragmatism.” New York: Longmans,

Green, and Co, 1909.

______. A Pluralistic Universe: Hibbert Lectures to Manchester College on the

Present Situation in Philosophy. Hibbert Lectures (London, England). New York:


______. Habit. New York: H. Holt and Company, 1918.

______. Collected Essays and Reviews. Edited by Ralph Barton Perry. London:

Longmans, Green and Co., 1920.

______. The Letters of William James, 2 Vol. Edited by Henry James. Boston: Atlantic

Monthly Press, 1920.

______. Essays in Radical Empiricism. Ralph Barton Perry, ed. New York:


IV. SECONDARY LITERATURE ON WILLIAM JAMES

Blanshard, Brand and Herbert Wallace Schneider, eds. In Commemoration of William

James, 1842-1942. New York: Columbia University Press, 1942.

Brown, Hunter. William James on Radical Empiricism and Religion. Toronto Studies in

Philosophy. Toronto: University of Toronto Press, 2000.

Donnelly, Margaret E. Reinterpreting the Legacy of William James. Washington, D.C.:

American Psychological Association, 1992.

Gale, Richard M. The Divided Self of William James. New York: Cambridge University

Press, 1999.

Gavin, William Joseph. William James and the Reinstatement of the Vague.

Philadelphia: Temple University Press, 1992.

Lamberth, David C. William James and the Metaphysics of Experience. New York:

Cambridge University Press, 1999.

Roth, John K. Freedom and the Moral Life: The Ethics of William James. Philadelphia:

Westminster Press, 1969.

Seigfried, Charlene Haddock. William James's Radical Reconstruction of Philosophy.

Albany, N.Y.: State University of New York Press, 1990.

______. Chaos and Context: A Study in William James. Athens, Ohio: Ohio University

Press, 1978.

Simon, Linda. Genuine Reality: A Life of William James. New York: Harcourt Brace &

Company, 1998.

Stevens, Richard. James and Husserl: The Foundations of Meaning. The Hague:

Martinus Nijhoff, 1974.

Suckiel, Ellen Kappy. The Pragmatic Philosophy of William James. Notre Dame:

University of Notre Dame Press, 1982.

Taylor, Eugene. William James on Consciousness Beyond the Margin. Princeton, N.J.:

Princeton University Press, 1996.

V. PRIMARY TEXTS OF CHARLES S. PEIRCE

Peirce, Charles S. Chance, Love and Logic: Philosophical Essays. Edited by Morris

Raphael Cohen and John Dewey International Library of Psychology, Philosophy,

and Scientific Method. London: Kegan Paul, Trench, Trubner & Co., 1923.

______. Collected Papers of Charles Sanders Peirce. 8 vols. Edited by Charles

Hartshorne, Paul Weiss, and Arthur W. Burks. Cambridge: Harvard University

Press, 1931-1958.

______. The Essential Peirce: Selected Philosophical Writings, Vol. 1 (1867-1893).

Edited by Nathan Houser and Christian Kloesel. Bloomington, Ind.: Indiana


______. Pragmatism As A Principle and Method of Right Thinking: The 1903 Harvard

Lectures on Pragmatism. Edited by Patricia Ann Turrisi. Albany, N.Y.: State

University of New York Press, 1997.

______. The Essential Peirce: Selected Philosophical Writings, Vol. 2 (1893-1913).

Edited by The Peirce Edition Project. Bloomington, Ind.: Indiana University

Press, 1998.

______. His Glassy Essence: An Autobiography of Charles Sanders Peirce. Edited

by Kenneth Laine Ketner. The Vanderbilt Library of American Philosophy.

Nashville, Tenn.: Vanderbilt University Press, 1998.

VI. SECONDARY LITERATURE ON CHARLES S. PEIRCE

Anderson, Douglas R. Strands of System: The Philosophy of Charles Peirce. West

Lafayette, Ind.: Purdue University Press, 1995.

______. Creativity and the Philosophy of C.S. Peirce. Hingham, Mass.: Kluwer

Academic Publishers, 1987.

Apel, Karl Otto. Charles S. Peirce: From Pragmatism to Pragmaticism. Atlantic

Highlands, N.J: Humanities Press, 1995.

Bauerlein, Mark. The Pragmatic Mind: Explorations in the Psychology of Belief.

Durham, N.C.: Duke University Press, 1997.

Boler, John Francis. Charles Peirce and Scholastic Realism: A Study of Peirce's Relation

to John Duns Scotus. Seattle, Wash.: University of Washington Press, 1963.

Brunning, Jacqueline and Paul Forster, eds. The Rule of Reason: The Philosophy of

Charles Sanders Peirce. Buffalo, N.Y.: University of Toronto Press, 1997.

Chiasson, Phyllis. Peirce's Pragmatism: The Design for Thinking. Value Inquiry Book

Series. Amsterdam: Rodopi, 2001.

Corrington, Robert S.; Carl Hausman; Thomas M. Seebohm; Center for Advanced

Research in Phenomenology; Pennsylvania State University; and Dept.of

Philosophy, eds. Pragmatism Considers Phenomenology. Current Continental

Research. Pittsburgh, Pa.: Center for Advanced Research in Phenomenology,

1987.

Corrington, Robert S. An Introduction to C.S. Peirce: Philosopher, Semiotician, and

Ecstatic Naturalist. Lanham, Md.: Rowman and Littlefield, 1993.

Debrock, G. and Menno Hulswit, eds. Living Doubt: Essays Concerning the

Epistemology of Charles Sanders Peirce. Synthese Library. Dordrecht: Kluwer

Academic Publishers, 1994.

Fisch, Max; Kenneth Laine Ketner and Christian J. W. Kloesel, eds. Peirce, Semeiotic,

and Pragmatism Essays. Bloomington, Ind.: Indiana University Press, 1986.

Fitzgerald, John J. Peirce's Theory of Signs As Foundation for Pragmatism. Studies in

Philosophy (Hague, Netherlands). The Hague: Mouton, 1966.

Hausman, Carl R. Charles S. Peirce's Evolutionary Philosophy. New York: Cambridge


Ketner, Kenneth Laine. Peirce and Contemporary Thought: Philosophical Inquiries.

American Philosophy Series. New York: Fordham University Press, 1995.

Moore, Edward C.; Richard S. Robin and Charles S. Pierce Society, eds. From Time and

Chance to Consciousness, Studies in the Metaphysics of Charles Peirce:

Papers From Sesquicentennial Harvard Congress. Oxford, England: Berg,

1994.

Murphey, Murray G. The Development of Peirce’s Philosophy. Indianapolis: Hackett

Publishing Company, Inc., 1993.

Raposa, Michael L. Peirce's Philosophy of Religion. Bloomington, Ind.: Indiana


Rosenthal, Sandra B. Charles Peirce's Pragmatic Pluralism. Albany, N.Y.: State


VII. LITERATURE ON AMERICAN PRAGMATISM

Aune, Bruce. Rationalism, Empiricism, and Pragmatism: An Introduction. Random

House Studies in Philosophy. New York: Random House, 1970.

Ayer, A. J. The Origins of Pragmatism: Studies in the Philosophy of Charles Sanders

Peirce and William James. San Francisco: Freeman, Cooper, 1968.

Bauerlein, Mark. The Pragmatic Mind: Explorations in the Psychology of Belief. New

Americanists. Durham, N.C.: Duke University Press, 1997.

Campbell, James. The Community Reconstructs the Meaning of Pragmatic Social

Thought. Urbana, Ill.: University of Illinois Press, 1992.

Chambliss, J.J. The Influence of Plato and Aristotle on John Dewey's Philosophy.

Lewiston: E. Mellen Press, 1990.

Dewey, John. Ethics. American Science Series. Edited by James Hayden Tufts. New

York: H. Holt and Company, 1908.

______. German Philosophy and Politics. New York: H. Holt and Company, 1915.

______. Reconstruction in Philosophy. New York: H. Holt and Company, 1920.

______. Human Nature and Conduct: An Introduction to Social Psychology. New York:

Henry Holt, 1922.

______. Experience and Nature. Paul Carus Lectures. Chicago: Open Court

Publishing Company, 1925.

______. The Quest for Certainty: A Study of the Relation of Knowledge and Action.

Gifford Lectures. New York: Minton, Balch and Company, 1929.

______. Philosophy and Civilization. New York: Minton, Balch and Company, 1931.

______. A Common Faith. Terry Lectures. New Haven: Yale University Press, 1934.

______. Theory of Valuation. Chicago: The University of Chicago Press, 1939.

______. Freedom and Culture. New York: G. P. Putnam's Sons, 1939.

Dewey, John; Harold Chapman Brown; George Herbert Mead; Henry Waldgrave Stuart;

James Hayden Tufts; Horace Meyer Kallen; Boyd Henry Bode; and Addison

Webster Moore. Creative Intelligence Essays in the Pragmatic Attitude. New

York: H. Holt, 1917.

Eames, S. Morris. Pragmatic Naturalism: An Introduction. Carbondale, Ill.: Southern

Illinois University Press, 1977.

Farber, Daniel A. Eco-Pragmatism: Making Sensible Environmental Decisions in an

Uncertain World. Chicago: University of Chicago Press, 1999.

Feffer, Andrew. The Chicago Pragmatists and American Progressivism. Ithaca, N.Y.:

Cornell University Press, 1993.

Halton, Eugene. Meaning and Modernity: Social Theory in the Pragmatic Attitude.

Chicago: University of Chicago Press, 1986.

Hart, Richard E. and Douglas R. Anderson, eds. Philosophy in Experience: American

Philosophy in Transition. American Philosophy Series. New York: Fordham


Hollinger, David A. and Charles Capper, eds. The American Intellectual Tradition:

A Sourcebook. 2 Vols. New York: Oxford University Press, 1993.

Hookway, Christopher and Donald Peterson, eds. Philosophy and Cognitive Science.

Royal Institute of Philosophy Supplement. Cambridge: Cambridge University

Press, 1993.

Kurtz, Paul. American Philosophy in the Twentieth Century: A Sourcebook From

Pragmatism to Philosophical Analysis. New York: Macmillan, 1967.

Lafferty, Theodore Thomas. Nature and Values Pragmatic Essays in Metaphysics.

Columbia: University of South Carolina Press, 1976.

Levinson, Henry S. Santayana, Pragmatism, and the Spirtitual Life Chapel Hill, N.C.:

University of North Carolina Press, 1992.

Lovejoy, Arthur O. The Thirteen Pragmatisms and Other Essays. Baltimore, Md.: Johns

Hopkins Press, 1963.

Marcell, David W. Progress and Pragmatism: James, Dewey, Beard, and the American

Idea of Progress. Contributions in American Studies. Westport, Conn:

Greenwood Press, 1974.

Margolis, Joseph. Pragmatism Without Foundations: Reconciling Realism and

Relativism. Oxford, U.K.: Blackwell, 1986.

Martland, Thomas, R. The Metaphysics of William James and John Dewey: Process and

Structure in Philosophy and Religion. New York: Philosophical Library, 1963.

Menand, Louis. The Metaphysical Club. New York: Farrar, Straus and Giroux, 2001.

Moore, Edward C. American Pragmatism: Peirce, James and Dewey. New York:

Columbia University Press, 1961.

Morris, Charles W. The Pragmatic Movement in American Philosophy. New York: G.

Braziller, 1970.

Murphy, John P. Pragmatism: From Peirce to Davidson. San Francisco: Westview

Press, 1990.

Prado, C. G. The Limits of Pragmatism. Atlantic Highlands, N.J.: Humanities Press

International, 1987.

Putnam, Hilary. Pragmatism: An Open Question. Cambridge, Mass.: Blackwell, 1995.

Reid, Thomas. An Inquiry into the Human Mind: On the Principles of Common Sense.

Edited by Timothy Duggan. Chicago: University of Chicago Press, 1970.

Rescher, Nicholas. A System of Pragmatic Idealism, Princeton. N.J.: Princeton


______. Realistic Pragmatism: An Introduction to Pragmatic Philosophy. SUNY Series

in Philosophy. Albany, N.Y: State University of New York Press, 2000.

______. Cognitive Pragmatism the Theory of Knowledge in Pragmatic Perspective.

Pittsburgh, Pa.: University of Pittsburgh Press, 2001.

Rorty, Richard. Consequences of Pragmatism Essays, 1972-1980. Minneapolis:

University of Minnesota Press, 1982.

Rosenthal, Sandra B. and Patrick L. Bourgeois, eds. Pragmatism and Phenomenology:

A Philosophic Encounter. Amsterdam: Grüner, 1980.

Rucker, Darnell. The Chicago Pragmatists. Minneapolis: University of Minnesota Press,

1969.

Scheffler, Israel. Four Pragmatists: A Critical Introduction to Peirce, James, Mead, and

Dewey. International Library of Philosophy and Scientific Method. London:

Routledge & Kegan Paul, 1986.

Sherover, Charles M. Time, Freedom, and the Common Good: An Essay in Public

Philosophy. SUNY Series in Systematic Philosophy. Albany, N.Y.: State


Shusterman, Richard. Practicing Philosophy: Pragmatism and the Philosophical Life.

New York: Routledge, 1997.

Skirbekk, Gunnar. Rationality and Modernity: Essays in Philosophical Pragmatics. Oslo:

Scandanavian University Press, 1993.

Smith, John E. The Spirit of American Philosophy. New York: Oxford University Press,

1963.

______Themes in American Philosophy: Purpose, Existence, and Community. New

York: Harper and Row, 1970.

______Purpose and Thought: The Meaning of Pragmatism. New Haven: Yale University

Press, 1978.

Stroh, Guy W. American Philosophy From Edwards to Dewey: An Introduction.

Princeton, N.J.: Van Nostrand, 1968.

Stuhr, John J. Genealogical Pragmatism: Philosophy, Experience, and Community.

Albany, N.Y.: State University of New York Press, 1997.

VIII. LITERATURE ON INTENTIONALITY AND PARTICIPATION

Addis, Laird. Natural Signs: A Theory of Intentionality. Philadelphia: Temple University

Press, 1989.

Barfield, Owen. Saving the Appearances: A Study in Idolatry. New York: Harcourt

Brace Jovanovich, 1957.

Bigger, Charles P. Participation: A Platonic Inquiry. Baton Rouge: Louisiana State


Drummond, John J. Husserlian Intentionality and Non-Foundational Realism: Noema

and Object. Boston: Kluwer Academic Publishers, 1990.

Jacob, Pierre. What Minds Can Do: Intentionality in a Non-Intentional World. New

York: Cambridge University Press, 1997.

Lyons, William. Approaches to Intentionality. New York: Oxford University Press, 1995.

Pettit, Philip. The Common Mind: An Essay on Psychology, Society, and Politics.

New York: Oxford University Press, 1993.

Price, Carolyn. Functions in Mind: A Theory of Intentional Content. New York: Oxford


Schueler, G. F. Desire: Its Role in Practical Reason and the Explanation of Action.

Cambridge, Mass.: MIT Press, 1995.

St. Aquinas, Thomas. Introduction to St. Thomas Aquinas. Edited by Anton C. Pegis.

New York: Random House, Inc., 1948.

Tallon, Andrew. Head and Heart: Affection, Cognition, Volition as Triune

Consciousness. New York: Fordham University Press, 1997.

IX. LITERATURE ON THE NATURE AND RELATION OF TIME AND ETERNITY

Armstrong, A.H., ed. Classical Mediterranean Spirituality: Egyptian, Greek, Roman.

World Spirituality: An Encyclopedic History of the Religious Quest, Vol. 15.

New York: Crossroad Publishing Company, 1986.

Buber, Martin. I and Thou. Translated by Ronald Gregor Smith. New York:

Charles Scribner‟s Sons, 1958.

Bultmann, Rudolf Karl. The Presence of Eternity: History and Eschatology. Gifford

Lectures, Vol. 1955. New York: Harper, 1957.

Caes, Charles J. Beyond Time: Ideas of the Great Philosophers on Eternal Existence and

Immortality. Lanham, Md.: University Press of America, 1985.

Callahan, John F. Four Views on Time in Ancient Philosophy. Cambridge, Mass.:

Harvard University Press, 1948.

Corbin, Henry. Man and Time. Princeton/Bollingen Paperbacks Papers From the Eranos

Yearbooks (Paperback Ed.) Bollingen Series, Vol. 3. Princeton, N.J.: Princeton


Fraser, J.T. The Voices of Time: A Cooperative Survey of Man’s Views of Time As

Expressed by the Sciences and by the Humanities. New York: George Braziller,

Inc., 1966.

______. Of Time, Passion, and Knowledge: Reflections on the Strategy of Existence. New

York: George Braziller, Inc., 1975.

______. Time, Conflict, and Human Values. Chicago: University of Illinois Press, 1999.

Gaskin, J. C. A. The Quest for Eternity: An Outline of the Philosophy of Religion.

Middlesex, England: Penguin Books, 1984.

Gerson, Lloyd P. Plotinus. The Arguments of Philosophers Series, ed. Ted Honderich.

New York: Routledge, 1994.

Heidegger, Martin. Being and Time. Translated by John Macquarrie and Edward

Robinson. New York: Harper & Row Publishers, 1962. Original publication date,

1927.

Leftow, Brian. Time and Eternity. Cornell Studies in the Philosophy of Religion. Ithaca,

N.Y.: Cornell University Press, 1991.

Neville, Robert C. Eternity and Time's Flow. SUNY Series in Philosophy, SUNY Series

in Religion. Albany, N.Y.: State University of New York Press, 1993.

Oakley, Francis. Politics and Eternity: Studies in the History of Medieval and Early-

Modern Political Thought. Studies in the History of Christian Thought, Vol. 92.

Leiden: Brill, 1999.

Pike, Nelson. God and Timelessness. Studies in Ethics and the Philosophy of Religion.

London: Routledge and K. Paul, 1970.

Raschke, Carl A. The Interruption of Eternity: Modern Gnosticism and the Origins of the

New Religious Consciousness. Chicago: Nelson-Hall, 1980.

Stace, W. T. Time and Eternity: An Essay in the Philosophy of Religion. New York:

Greenwood Press, 1969.

Tillich, Paul. The Eternal Now. New York: Charles Scribner‟s Sons, 1963.

X. OTHER CONSULTED WORKS

Aristotle. The Works of Aristotle, Vol. II. Translated by W.D. Ross. Oxford: Clarendon

Press, 1966.

Atkinson, R.F. Knowledge and Explanation in History: An Introduction to the Philosophy

Of History. Ithaca, New York: Cornell University Press, 1978.

Barfield, Owen. Evolution of Consciousness: Studies in Polarity. Edited by Shirley

Sugerman. Middletown, Conn.: Wesleyan University Press, 1976.

Bergson, Henri. The Creative Mind: An Introduction to Metaphysics. Edited by 1st Carol

Publishing Group. New York: Carol Publishing Group, 1992.

Brown, Robert F. The Later Philosophy of Schelling: The Influence of Boehme on the

Works of 1809-1815. London: Associate University Press, 1977.

Corrington, Robert S. Nature’s Religion. New York: Rowman & Littlefield Publishers,

Inc., 1997.

______. Ecstatic Naturalism: Signs of the World. Indianapolis: Indiana University

Press, 1994.

______. Nature and Spirit: An Essay in Ecstatic Naturalism. New York: Fordham


Descartes, René. Discourse on Method and Meditations on First Philosophy.

Translated by Donald A. Cross. Indianapolis: Hackett Publishing Company, 1980.

The original publication date for Discourse on Method was 1637, and

Meditations on First Philosophy was originally published in 1641.

Desmond, William. Being and the Between. SUNY Series in Philosophy. Albany, N.Y.:

State University of New York Press, 1995.

Eliade, Micea. The Sacred and the Profane: The Nature of Religion. Translated by

William R. Trask. San Diego: Harcourt Brace & Company, 1959.

Esposito, Joseph L. The Transcendence of History: Essays on the Evolution of Historical

Consciousness. Athens, Ohio: Ohio University Press, 1984.

Farley, Edward. The Transcendence of God: A Study in Contemporary Philosophical

Theology. Philadelphia, Pa.: Westminster Press, 1960.

Farrar, Austin. Finite and Infinite. 2nd

Edition. London: Dacre Press. 1959.

Hall, David L. Eros and Irony: A Prelude to Philosophical Anarchism. SUNY Series in

Systematic Philosophy, ed. Robert C. Neville. Albany, N.Y.: State University of

New York Press, 1982.

______. The Civilization of Experience: A Whiteheadian Theory of Culture. The

Orestes Brownson Series on Contemporary Thought and Affairs, Vol. 8. New

York: Fordham University Press, 1973.

Hart, Ray L. Unfinished Man and the Imagination: Toward an Ontology and A Rhetoric

of Revelation. Scholars Press Reprints and Translations Series. Atlanta: Scholars

Press, 1985.

Hegel, G.W.F. Phenomenology of Spirit. Translated by A.V. Miller. Oxford: Oxford

University Press, 1977. Original publication date, 1807.

______. The Phenomenology of Mind. Translated by J.B. Baillie. New York: Harper

Torchbooks, 1967. Original publication date, 1807.

______. Lectures on the Philosophy of Religion; The Lectures of 1827. One-volume

edition. Edited by Peter C. Hodgson and J.M. Stewart. Translated by R.F. Brown.

Los Angeles: University of California Press, 1988.

Hume, David. Enquiries Concerning Human Understanding and Concerning the

Principles of Morals. Edited by P.H. Nidditch. Oxford: Clarendon Press, 1998.

Original publication date, 1777.

Hyland, Drew A. Finitude and Transcendence in the Platonic Dialogues. SUNY Series

in Ancient Greek Philosophy. Albany: State University of New York Press, 1995.

Kant, Immanuel. Groundwork of the Metaphysics of Morals. Cambridge Texts in the

History of Philosophy. Edited by Mary Gregor. London: Cambridge University

Press, 1997. Original publication date, 1785.

______. Critique of Pure Reason. Edited by Paul Guyer and Allen W. Wood. Cambridge,

England: Cambridge University Press, 1998. Original publication date, 1787.

Kuntz, Paul Grimley. The Concept of Order. Seattle, Wash.: University of Washington

Press, 1968.

Lipson, Leslie. The Ethical Crises of Civilization: Moral Meltdown or Advance?

London: Sage Publications, 1993.

Lovejoy, Arthur O. The Great Chain of Being: A Study in the History of an Idea. The

William James Lectures, 1933. Cambridge: Harvard University Press, 1964.

Lovin, Robin W. and Frank Reynolds, eds. Cosmogony and Ethical Order: New Essays

in Comparative Ethics. Chicago: University of Chicago Press, 1985.

Lowe, E.J. An Introduction to the Philosophy of Mind. England: Cambridge University

Press, 2000.

Nash, Ronald H., ed. Ideas of History. 2 Vols. New York: E.P. Dutton & Co., 1969.

Neville, Robert C. Reconstruction of Thinking. Vol. 1 of Axiology of Thinking Series.

Albany, N.Y.: State University of New York, 1981.

______. Recovery of the Measure: Interpretation and Nature. Vol. 2 of Axiology of

Thinking Series. Albany, N.Y.: State University of New York Press, 1989.

______. Normative Cultures. Vol. 3 of Axiology of Thinking Series. Albany, N.Y.: State


Oliver, Harold H. A Relational Metaphysic. Studies in Philosophy and Religion, Vol. 4.

London: Martinus Nijhoff Publishers, 1981.

Otto, Rudolf. The Idea of the Holy: An Inquiry into the Non-rational Factor in the Idea

of the Divine and Its Relation to the Rational. Translated by John W. Harvey.

New York: Oxford University Press, 1969.

Plato. Collected Works. Edited by John M. Cooper and D.S. Hutchinson. Indianapolis,

Ind.: Hackett Publishers, 1997.

Rich, David Z. Order and Disorder. Westport, Conn.: Praeger, 2001.

Rogers, Arthur Kenyon. English and American Philosophy Since 1800: A Critical

Survey. New York: The MacMillan Company, 1928.

Schelling, F.W.J. Philosophical Inquiries in to the Nature of Human Freedom. A

translation of F.W.J. Schelling's Philosophische untersuchungen über das wesen

der menschlichen freiheit und die damit zusammenhängenden gegenstände by

James Gutmann. La Salle, Illinois: Open Court Publishing Company, 1989.

Original publication date, 1809.

Toynbee, Arnold. An Historian’s Approach to Religion; Based on Gifford Lectures

Delivered in the University of Edinburgh in the Years 1952 and 1953. London:

Oxford University Press, 1956.

Tracy, David. Pluralism and Ambiguity: Hermeneutics, Religion, and Hope. San

Francisco: Harper & Row, 1987.

Whitehead, Alfred North. Process and Reality: An Essay in Cosmology; Gifford Lectures

Delivered in the University of Edinburgh During the Session 1927-28. New

York: The Macmillan Company, 1929.

______. Modes of Thought. New York: Macmillan, 1938.

______. Essays in Science and Philosophy. New York: Philosophical Library, 1947.

______. American Essays in Social Philosophy. New York: Harper, 1959.

Žižek, Slavoj/ F.W.J. Schelling. The Abyss of Freedom/ Ages of the World. (Essay by

Žižek with text of Schelling Die Weltalter [second draft, 1813]). Translated by

Judith Norman. Ann Arbor: The University of Michigan Press, 1997.

ERIC VOEGELIN’S THEORY OF INTENTIONALITY IN …gdf24/eport/prospectus.pdf · boston university...

Documents

Transcript of ERIC VOEGELIN’S THEORY OF INTENTIONALITY IN …gdf24/eport/prospectus.pdf · boston university...