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83Heidegger on overcoming rationalism through transcendental philosophyContinental Philosophy Review 41 (1): 17-41. 2007.Modernity is not only the culmination of the “oblivion of being,” for it also provides, in the form of transcendental thinking, a way to recover the original relation of thought to being. Heidegger develops this account through several lecture courses from 1935–1937, especially the 1935–1936 lecture course on Kant, and the account receives a kind of completion in the 1936–1938 manuscript, Contributions to Philosophy. Kant limits the dominance of rationalistic prejudices by reconnecting thought t…Read more
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81Teleology, Purpose, and Power in NietzscheAmerican Catholic Philosophical Quarterly 84 (2): 413-426. 2010.Nietzsche subjects traditional philosophical causality to a skeptical critique. With the moderns, he rejects form as superficial. Against the moderns, he findsphysical laws and their ground in a free consciousness equally superficial, and he thinks that the principle of utility is ultimately life denying. However, Nietzscheis not a skeptic, and he has his own doctrine of causality centered on the noble power of the philosopher. The philosopher has the ability to impose new purposes, and this pow…Read more
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10Augustinian Elements in Heidegger’s Philosophical AnthropologyProceedings of the American Catholic Philosophical Association 78 263-275. 2004.Heidegger’s 1921 lecture course, “Augustine and Neo-Platonism,” shows the emergence of certain Augustinian elements in Heidegger’s account of the humanbeing. In Book X of Augustine’s Confessions, Heidegger finds a rich account of the historicity and facticity of human existence. He interprets Augustinianmolestia (facticity) by exhibiting the complex relation of curare (the fundamental character of factical life) and the three forms of tentatio (possibilities of falling).In this analysis, molesti…Read more
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1272How Must We Be for the Resurrection to Be Good News?Proceedings of the American Catholic Philosophical Association 89 245-261. 2015.While the promise of the resurrection appears wonderful, it is also perplexing: How can the person raised be one and the same person as the one that dies? And if the raised person is not the same, why should any of us mortals regard the promise of the resurrection as good news? In this paper, I articulate the part-whole structure of human nature that supports belief in the sameness of the resurrected person’s identity and the desirability of the resurrection: the immaterial core of the person mu…Read more
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1227Unmasking the PersonInternational Philosophical Quarterly 50 (4): 447-460. 2010.By showing how the person appears, this paper calls into question the Cartesian prejudice that restricts appearance to objects. The paper recapitulates the origin of the term “person,” which originally designated the masks and characters donned by actors and only subsequently came to designate each particular human being. By concealing a face, the mask establishes a character who speaks with words of his own. The mask points to the face and to speech as ways the person appears. It belongs to the…Read more
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13Heidegger’s Shadow. Kant, Husserl, and the Transcendental Turn.Routledge. 2017._Heidegger’s Shadow_ is an important contribution to the understanding of Heidegger’s ambivalent relation to transcendental philosophy. Its contention is that Heidegger recognizes the importance of transcendental philosophy as the necessary point of entry to his thought, but he nonetheless comes to regard it as something that he must strive to overcome even though he knows such an attempt can never succeed. Engelland thoroughly engages with major texts such as _Kant and the Problem of Metaphysic…Read more
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38The Phenomenological Motivation of the Later HeideggerPhilosophy Today 53 (4): 182-189. 2009.Recent scholars have followed Martin Heidegger in distinguishing his change in approach from the "Turn," which properly belongs to the matter itself. While the distinction significantly clarifies Heidegger’s one topic, it still leaves open Heidegger’s motive for changing his approach to that topic. This paper argues that the motivation is fundamentally phenomenological in character and responds to the peculiar nature of the matter. Heidegger’s change is the immanent development of phenomenolo…Read more
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761The Phenomenological Kant: Heidegger's Interest in Transcendental PhilosophyJournal of the British Society for Phenomenology 41 (2): 150-169. 2010.This paper provides a new, comprehensive overview of Martin Heidegger’s interpretations of Immanuel Kant. Its aim is to identify Heidegger’s motive in interpreting Kant and to distinguish, for the first time, the four phases of Heidegger’s reading of Kant. The promise of the “phenomenological Kant” gave Heidegger entrance to a rich domain of investigation. In four phases and with reference to Husserl, Heidegger interpreted Kant as first falling short of phenomenology (1919-1925), then approach…Read more
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1281Disentangling Heidegger’s transcendental questionsContinental Philosophy Review 45 (1): 77-100. 2011.Recapitulating two recent trends in Heidegger-scholarship, this paper argues that the transcendental theme in Heidegger’s thought clarifies and relates the two basic questions of his philosophical itinerary. The preparatory question, which belongs to Being and Time , I.1–2, draws from the transcendental tradition to target the condition for the possibility of our openness to things: How must we be to access entities? The preliminary answer is that we are essentially opened up ecstatically and ho…Read more
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47Ostension: Word Learning and the Embodied MindThe MIT Press. 2014.Ostension is bodily movement that manifests our engagement with things, whether we wish it to or not. Gestures, glances, facial expressions: all betray our interest in something. Ostension enables our first word learning, providing infants with a prelinguistic way to grasp the meaning of words. Ostension is philosophically puzzling; it cuts across domains seemingly unbridgeable -- public--private, inner--outer, mind--body. In this book, Chad Engelland offers a philosophical investigation of oste…Read more
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1332The Personal Significance of Sexual ReproductionThe Thomist 79 615-639. 2015.This paper reconnects the personal and the biological by extending the reach of parental causality. First, it argues that the reproductive act is profitably understood in personal terms as an “invitation” to new life and that the egg and sperm are “ambassadors” or “delegates,” because they represent the potential mother and father and are naturally endowed with causal powers to bring about motherhood and fatherhood, two of the most significant roles a person may have. Second, it argues that ev…Read more
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1448Absent to Those Present: The Conflict between Connectivity and CommunionIn Frank Scalambrino (ed.), Social Epistemology and Technology: Toward Public Self-Awareness Regarding Technological Mediation, Rowman & Littlefield International. pp. 167-176. 2015.The Presocratic philosopher Heraclitus quoted an ancient Greek proverb, “Absent while present.” This paper argues that social technology, which makes us present to those absent, also makes us absent to those present. That is, technology connects our attentions to our virtual community of friends but in doing so it disconnects our attentions from those about us. Because we are finite beings, who dwell wherever our attentions reside, there is a real conflict between the connectivity of social tech…Read more
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Areas of Specialization
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Phenomenology |
Metaphysics |
Philosophy of Language |
Philosophy of Mind |
Human Nature |
Continental Philosophy |
History of Western Philosophy |
Areas of Interest
3 more
Martin Heidegger |
Edmund Husserl |
Ludwig Wittgenstein |
Thomas Aquinas |
Anselm |
Augustine |
Aristotle |
Plato |