Tehran: Imperial Iranian Academy of Philosophy, 1977. Pp. xii + 259.
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J Amazon
禪佛敎の哲學に向けて선불교의 철학을 향해
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책 소개
井筒俊彦 （이즈츠 토시히코）
노히라 무네히로 (노히라 무네히로) 번역
출판사·취급자 : 푸네우마사
발행 연월 ： 2014년 1월 23일
본체 가격 ： 본체 3,600엔＋세금
목차 서
I 무위의 진인-선에서의 필드각지의 문제
-II 자아의식의 2개의 차원
III 선불교에 있어서의 의미와 무의미
IV 분절의 철학적 문제
V 공안을 통한 사고와 비사고
VII 동아시아의 예술과 철학에 있어서 의 색채 의 배제
収録内容
1 1 無位の真人―禅におけるフィールド覚知の問題
2 2 自我意識の二つの次元
3 3 禅仏教における意味と無意味
4 4 分節の哲学的問題
5 5 公案を通じての思考と非思考
6 6 禅における内部と外部
7 7 東アジアの芸術と哲学における色彩の排除
「조사가 서쪽으로부터 온 의의란 무엇인가, 나에게 가르쳐 주세요」 「정원의 카시와의 나무!」――이런 소위 「선문답」은, 언뜻 보면 미명의 수수께끼 걸린 것 같다. 그것은 선어가 말로 진리를 밝히는 것이 아니라 오히려 말에 의해 분절되기 이전의 무분절 진리의 세계를 깨닫게 하기에 힘들기 때문이다. 선의 세계는 "사고와 언어적 묘사를 허락하지 않는 비범한 체험의 세계이다"라고 알면서, 저자가 "선 체험에 자신을 철학화시키는 사소한 시도"(서)를 감행한 것이 이 책이다. 『임제록』의 일절 「운수 시법 법 시심법」을 「너희들은 <리얼리티>를 무엇이라고 생각하는가.<리얼리티>는 <마음의 리얼리티>에 다름없다" , 『무문관』 『바리무록』 등의 선어록·공안집을 대담하게 읽어내면서, 화엄교학, 유식사상, 수묵화까지를 회통해, 선에 있어서의 분절된 표현과 무분절의 진리와 의 역동적인 왕환을 명백한 말로 풀어낸다.
이통 슌히코(1914~1993)는 그리스 신비 사상, 이슬람 사상, 노장 사상, 불교 사상 등을 망라해 보편적인 <동양 철학>을 고찰한 세계적인 언어 철학자이다. 국내에서는 '꾸란' 전역을 비롯한 이슬람학의 실적으로 알려져 있지만 불교에 익숙한 독자에게는 '대승기신론'을 논고한 명저 '의식의 형이상학'이 유명할 것이다.
저작의 대부분이 영문으로 쓰여졌기 때문에 오히려 구미에서의 평가가 높다. 본서는 그 중 선을 주제로 하는 것을 정리해 1977년에 간행된 저작권의 방역이다. 주저 『의식과 본질』에서도 다루어지는 대로, 저자에게 있어서 선은 중요한 요소였지만, 정리된 일본어의 논집은 없었다. 첫출은 어색하기 때문에 어디서 읽어도 좋다. 구체적으로 선어가 피로되는 III장, IV장당부터 들어가면 읽기 쉬울 것이다. 지적공간에 해방된 선체험의 섬광을 엿볼 수 있다.
평자：히노 케이운(조토 마무네 혼간지파 종합 연구소 연구 조수)
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■영문 그대로 남겨진, 가학 혼신의 노작. 선과 철학──부립문자의 핵심에 오늘의 사상과 말로 다가온다. ■구미인을 향해, 동방불교 사상의 근원을 말하는 것. 그 궁리에 따라 선의 정신이 새로운 빛의 아래에 일어난다. 개념적 사고를 싫어하고 오로지 태어난 현실적인 경험의 장소로의 돌파를 목표로 하는 실천을 말로 옮기고 심으려고 한다. ■동서종교사상의 호응과 교차를, 그 최심부로 파악하는, 섬세하게 하고 역동적인 이통종교사상의 도전.
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일본에서
테츠
별점 5점 만점에 5.0점 이통씨의 원점을 확인하고, 읽어내면 좋다.
2020년 3월 20일에 일본에서 작성함
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'신비철학'(이와나미 문고)의 '서문'에 이츠루씨는 '아버지로부터 그 독특한 내관법을 가르쳤다'고 써 그 방법을 기술하고 있다. 그것은 결과적으로 "여의 마음을 보지 말고, 내외 일체의 혼란을 떠나 오로지 무사히 귀몰하라. 「지적 사색을 가하는 것은 무서운 사도」이며, 「「사유할 수 없고, 사유할 수 없어」」라고 한다. 이 사고 방법은 범인에게는 무리다. 범인의 사고방법으로는 본서는 이해할 수 없다. 그러나 알 수 있는 곳도 있다. P210에 있다.
"한 스님이 한 번 조주 선사에게 물었다. "개에는 불성이 있습니까?"
스승은 대답했다. "무!
" 개 '에 대해 '지적 레벨'로 물었다. 그에 대해 「사」는 위에 쓴 이통씨의 「무」(무.「없음」이 아니다)의 위상으로부터 발언한 것이다. 「무!」라고. 절대 위상이다. 문답이 되어 있지 않은 것은 위상이 다르기 때문이다. 상대 위상과 절대 위상의 차이입니다. P231에도 이 문답의 해설이 있다.
이 생각을 누르면 다음(P167)은 어떻게 될까.
"바쇼(신라의 선사)는 한 번 모인 승려들에게 말한 적이 있다." 하지만 지팡이가 없다면, 나는 그것을 빼앗자.”
“지팡이”라고 말하는 이상, 그것은 상대의 개인의·분절된 “지팡이”이다. "하나 주는" 지팡이는 절대적이다. 다음에 「지팡이가 없다」라고 하는 「지팡이」는 상대이다. 빼앗기게 된다. 하지만 생각합니다. 절대는 「주는」것인가.
이통씨는 이 절대가 지금·여기에·모두에 와 있는 것을 「공시적 구조」(『의식과 본질』)이라고 말하고 있다. 이 위상으로부터 세계사에 남는 문학 작품은 쓰여져 있다. 이 책은 그 추출물이다.
3명이 이 정보가 도움이 되었다고 평가했습니다.
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바다
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별점 5점 만점에 5.0점 호설 조각 별처에 떨어지지 않고.
2014년 4월 7일에 일본에서 작성
확인된 구매
이원적 분절이 지배하는 표층 세계, 무분절의 심층 세계에 대한 깊은 고찰이다.
선(=언어 배제)은 '실체'를 인정하지 않는다.
사물의 초월적, 초감각적 질서(=본질)의 존재도 인정하지 않는다.
따라서 '주체'·'객체'가 없는 세계이다.
'아는'대신 '완성=현성'이 필요하다.
여기에 이르려면 '신심'이 '탈락'되어야 한다. 그것은 동시에 '탈락신심'이기도 하다.
"좌선"은 그 최상의 가능성입니다. 그것은 "비사량"(=순수한 <각지>)으로서의 활동이다.
그것은, 예를 들면 「나는 산을 본다」가 1, 「나는 산을 본다」 2, 「산은 나를 본다」 3, 「산은 산을 본다」4, 「나는 나를 본다」라고 하는 등 상호 치환의 차원입니다. A=비A의 세계이다.
나를 잊어서 물건에 비추게 된다. 그때 자기 의식은 없다. "일종"(= 의미적 동일성)이 된다.
선으로 말하는 <마음(대문자)>은 존재=절대 무분절의 형이상학적 <무언가>이며, 무수한 형태로 분절되기 이전의 <현실>(=존재의 기초), 부모 미생 이전의 면목의 의미이다.
호설편편 별처에 떨어지지 않고 (호거사)
깊숙히 눈이 내리고 있다. 하지만 '주'·'객'은 근원적 통일체 <마음>에 관입하고 있기 때문에 눈송이가 떨어지는 곳은 없다.
움직임이 있는 것은 외부 체계가 있는 상대적 세계뿐이다.
외부 체계가 없는 차원에서 그 움직임에 대해 말하는 것은 의미가 없는 것이다.
「어떻게 될까 조사 서래의 뜻」 주정부 「정원 앞의 카시와 수코」(조주 와즈)
선문답의 질문은, 분절. 대답은 무분절이다.
선문답은, 묻는 사람을 초원적 단계에 멈추게 하기 위해, 간발을 넣지 않고 대답시킨다. 생각은 배제되어야 한다. 기계가 익고 있으면 거기에 <깨달음>=현성이 일어난다.
선은 <현상>을 절대화하고 구체적인 것을 넘은 <초월적 절대자>를 부정한다.
그리고, 무분절을 통해 상호 관입한 「무분절 즉분절」의 차원에서, 「지금·여기」에 있어서, 그 때마다 자유롭고 <열린, 투명한> 분절체가 현성된다.
<각자>는 <무언가>의 무분절 시점에서 각 사물 일체를 보고 있다. 사물은 모든 사물이면서 자기입니다.
화엄철학에서는 모든 사물간의 방해받지 않는 상호관입의 형이상학적 차원을 '사사무리법계'라고 한다. ＜무언가＞와 현상이라면 「이사무사」라고 한다.
무분절 즉분절의 구조는 무분절이 자신을 자신으로 분절한다는 것이다. (도원의 표현에서는, 물이 물을 본다)
존재론적으로는, 자신의 분절 행위를 순간마다 무효화하고 있는 것이 된다.
무분절은 섬광처럼 분절하고 순간 무분절로 돌아간다.
도원의 고찰에서는, 이것은 곳곳에서 모든 순간에 일어나고 있다. 세계는 다이나믹하게 살고 있는 것이다.
언어는 <현실>을 의미적으로 구분한다.
선은 의식의 정상 수준에 기원과 기초를 가진 언어는 의미가 없는 것이다. 「부립문자」이다. 그것보다는, 완전한 침묵이다.
선문답에서는 "강은 가만히 머물고 다리는 흐른다"처럼 의미분절 기능은 변형된다.
선에게 결정적 중요성을 갖는 것은 말의 발발된 근원에 있다.
향엄선사의 깨달음 체험이 있다.
그것은 주·객 2분을 초월한 <삼매>로부터 주·객의 각지를 되찾는 순간에 찾아온다. 그것은 감각적 자극 (그것은 자갈이 대나무에 붙어있는 소리였다)에 의해서였다. 그리고 그 소리는 우주 전체이기도 했다. 그 때, 향엄도 소리가 되어 있었다.
<견성>에서는 나를 잊고 대나무로 만들어야 하고 종소리로 만들어야 하고 꽃으로 이루어져야 한다.
그리고 대나무도 종소리도 꽃도 사라지고 주·객이 사라지고 단지 <각지>뿐이 된다.
그리고 사람은 이 <각지>에서 깨어나 무분절인 <무언가>는 '나'와 예를 들면 '대나무'로서 다시 자신을 분절한다.
그리고, 이 2분의 바로 그 순간, 대나무는 갑작스럽게 절대적인 <대나무>로서 현성하는 것이다.
그리고 뛰어난 시인도 화가도 그것을 그리는 것이다.
영문으로부터의 번역이다. 그 의미에서 알기 쉬운 면이 있다.
이통은 "색 즉 시공", "공 즉 시색"을 "감각적인 것은 <무>이고, <무>는 바로 감각적인 것이다"라고 표현하고 있다.
<무위의 진인>(임제)이 <무언가>(=무분절의 세계)에 관입(무분절 즉분절)하여 현상을 <각지>한다는 구도이다.
기존의 추상적이고 정적 인 설명과 달리 구체적이고 동적입니다.
힘줄에 떨어지는 경우가 많았다.
16명이 이 정보가 도움이 되었다고 평가했습니다.
- - - -
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별점 5점 만점에 5.0점 번역가의 역량이 굉장하다
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이통의 원문과 이 책을 나란히, 양쪽을 맞대면서 정중하게 읽으면, 동양적 사고의 논리와 감성을, 영어로 구미인에게 설명할 때의 강력한 참고서로서 가장 적합한 책.
15명이 이 정보가 도움이 되었다고 평가했습니다.
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카리타스77
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별점 5점 만점에 5.0점 현재 진행형으로 말하면
2015년 7월 28일에 일본에서 검토함
본서의 독서 체험은, 만일 현재 진행형으로 말하면, 「선이란 무엇인가」에 대해 정중하게 생각해 가는 강의에 사귀고 있는 작업이 됩니다.
철학의 행위는 다양한 직무분담을 가지고 있지만, 기초부착 작업도 그 중 중요한 하나입니다.
지금까지 선에 대해 경험에서 알고 있었던 것에 저자의 가리키려는 의미가 주어집니다.
'해석'이라기보다는 '재확인'을 지남하는 텍스트일 것입니다.
이 재확인 작업을 필요로 하는 독자에게는 중요하고 흥미로운 서술이 되고, 재확인 작업을 특별히 필요로 하지 않는 독자에게는, 전체의 7개의 장립 중에서, 괄호로 묶어 두고, 방치 해도 문제없는 것도 포함되어 있다고 생각합니다.
따라서 필요한 부분이나 필요할 수없는 부분이 독자에게 중요합니다.
그런데 달은 달이 된다는 표현은 동일률이 아닌 경우가 있습니다. 만약을 위해.
한 사람이 이 정보가 도움이 되었습니다.
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별점 5점 만점에 5.0점 너무 어려워! ! 영혼의 구제에는 도움이 되지 않는다
2014년 5월 14일에 일본에서 작성함
선불교 그것도 임제종계의 해설서의 느낌일까요 내용은 완전히 철학적인 사고를 할 수 없는 사람은 읽을 수 없습니다! ! 나도 그 중~~:: 이통씨는 역시 너무 어려운 것이 난점이지요 이것을 강의 혹은 이야기해도 아는 사람은 거의 없는 것이 아닐까 전문가 이외에서는! ! 마음을 위해 죄송합니다! !
7명이 이 정보가 도움이 되었다고 평가했습니다.
도움이 되는
남용 신고
====
izumowol 님 의
팔로우
2016년 7월 6일
원래 '이리'를 뛰어넘어 세계를 파악하고자 하는 선과 세계
를 이성으로 포착하려고 하는 철학을 나란히 논하려고 하는 것은
무리가 있을 것 같은 이야기이다. 그러나 선도 사람의 영업이며,
거기에는 움직임 일하는 마음이 존재하기 때문에, 무엇인가의 철학적
이라고 말해도 좋은 동향은 존재할 것이다. 무리문답이라고 밖에
생각할 수 없는 공안이나, 선에 있어서의 깨달음에 대해, 거기서
일하고 있는 철학을 매우 알기 쉽게 해설하고 있는 이 책은,
읽은 것만으로 선을 알게 된 것 같은 신경이 쓰이는 위험한 서적
이다 (웃음).
=====
Review by David A. KOLB
Bates College
Philosophy East and West
Vol. 30, No. 4 (Oct., 1980), pp. 540-542 (3 pages)
Published By: University of Hawai'i Press
====Professor Izutsu, a noted Islamicist, has published a set of essays on Zen which are thoroughly unified in theme and style despite their various origins; many were
originally given at the Eranos conferences. Besides its considerable intrinsic interest, the book merits note as perhaps one of the last of its kind, published as it is by the Imperial Iranian Academy.
Izutsu sets out to develop "the philosophical potential hidden in the Zen experience of reality" (p. ×).
He deals with a variety of topics but
approaches them all on the basis of a fundamental duality which is developed into a three-part scheme.
The duality is
- metaphysical, between the realm of names and forms and its unformed,
- unarticulated ground.
- This duality is expanded into a triplicity by the use of "our old familiar metaphysical theme, namely that
- the Undifferentiated ex-ists only through its own differentiations" (p. 171).
The developed scheme
- starts with the formed things of ordinary experience,
- moves to the unformed ground, and
- then back to the formed things, now seen as the unformed ground,
- or as divested of "their ontological opaqueness ... totally transparent, pervading each other, submerged into one" ' (p. 204).
Zen experience moves along this same are:
from concentration on things to submersion in the primal ground to seeing things as the ground.
Zen use of language moves similarly:
from the usual referential use of language, to silence, to language use where the usual semantic articulation is suspended and everything means everything else in a linguistic parallel to the Hua Yen interplay suggested earlier.
This is the language of koan and mondo.
Given these tools Izutsu discusses
Given these tools Izutsu discusses
- Zen views of man and consciousness,
- the place of language,
- rationality and thought in Zen practice,
- satori, and
- various aspects of Eastern artistic practice,
- especially the tendency toward black-and-white painting.
Izutsu manages to give an exposition of Zen which shows
why it can be a transforming and saving religion,
not just a form of play, discipline, or psychotherapy.
His threefold scheme, patterned on the famous koan of mountain/no mountain/
mountain, enables him to avoid facile interpretations of Zen as an inexpressible
experience coupled with nonsensical language. He can suggest the sounder notion of an experience articulating itself in a new language use. Along this line his remarks about the centrality of language in Zen despite its official denials are directly on target (confer pp. 111, 123). Also very suggestive is his conception of a use of language which parallels the Hu Yen transparent and interrelated world.
The threefold metaphysical scheme reminds us forcibly of the Heart Sutra's "form is emptiness and emptiness is form."
* Yet I wonder if the anatta doctrine has been given its due. Izutsu freely uses words from a variety of philosophical traditions East and West to describe the undifferentiated reality: pure self (p. 21), a field of pure energy (p. 24), pure light (p. 32), Mind (p. 33), the Eternal Present (p. 37), a relational field (p. 45), emptiness (p. 106), the Ur-grund (p. 127), the Plenitude of Reality (p. 127), ultimate reality (p. 130). Despite his disclaimers that this is not to indicate an absolute beyond the world of names and forms, the impression of substantiality persists. This is reinforced by such phrases as "The Eternal Present is eternally calm and tranquil in spite of all the motions of the mind on another dimension" (p. 42). At the core of Izutsu's threefold scheme we get only metaphors: the Undifferentiated "articulates itself" and things "are transparent.
Such carefree collisions of diverse philosophical terms raise serious problems of method. Izutsu can use terms from German idealism, Platonism, Buddhism, and Hinduism indiscriminately because he means them all to be qualified by "the Zen experience of reality.'
" But how do we know there is one Zen experience? And granted there is one, how do we know that it is so prior to learning the concepts as to be an independent check on their meanings? Izutsu's quick dismissal of Soto Zen on pages 161-167 is not encouraging here. Has he overunified the tradition?
More generally, why should we assume that "at the original point of all Philosophieren in any form whatsoever there is and there must be a peculiar reality-experience" (p. ix). Are such "experiences" to be the point of unity within any tradition? The result of this hermeneutical rule is to break thought into large blocks each ruled by one reality-experience and within which details of argument and terminological differences become secondary. Philosophy reduces to high-level show-and-tell.
Izutsu's translations of mondo and koan into his scheme are very helpful. His choice of examples for interpretation is always interesting and the vast range of his scholarship continually surprises the reader. Yet the very ease of translation should worry us. His principles lead him to find over and over the same threefold scheme behind every example. While this is illuminating in dismissing simpler interpretations, should we perhaps worry that Izutsu has created a unique object or structure to be the signified of every expression, thus making Zen "metaphysical" in the sense recently discussed by Derrida and Heidegger? Izutsu's text will not help us here because his ideas on meaning are too limited. He justly attacks a simple reference-theory of meaning, but we are no longer Naiyäyikas today. Denial of their theory does not help us all that much.
Although Izutsu shows an awareness of contextual factors in Zen expression (confer p. 102), he does not integrate these into a better theory of meaning to realize his intriguing suggestions about Zen language.
Despite these problems and in part because of them Izutsu's book remains a
stimulating and unified picture of Zen.
DAVId A. KOLB
Bates College
His threefold scheme, patterned on the famous koan of mountain/no mountain/
mountain, enables him to avoid facile interpretations of Zen as an inexpressible
experience coupled with nonsensical language. He can suggest the sounder notion of an experience articulating itself in a new language use. Along this line his remarks about the centrality of language in Zen despite its official denials are directly on target (confer pp. 111, 123). Also very suggestive is his conception of a use of language which parallels the Hu Yen transparent and interrelated world.
The threefold metaphysical scheme reminds us forcibly of the Heart Sutra's "form is emptiness and emptiness is form."
* Yet I wonder if the anatta doctrine has been given its due. Izutsu freely uses words from a variety of philosophical traditions East and West to describe the undifferentiated reality: pure self (p. 21), a field of pure energy (p. 24), pure light (p. 32), Mind (p. 33), the Eternal Present (p. 37), a relational field (p. 45), emptiness (p. 106), the Ur-grund (p. 127), the Plenitude of Reality (p. 127), ultimate reality (p. 130). Despite his disclaimers that this is not to indicate an absolute beyond the world of names and forms, the impression of substantiality persists. This is reinforced by such phrases as "The Eternal Present is eternally calm and tranquil in spite of all the motions of the mind on another dimension" (p. 42). At the core of Izutsu's threefold scheme we get only metaphors: the Undifferentiated "articulates itself" and things "are transparent.
Such carefree collisions of diverse philosophical terms raise serious problems of method. Izutsu can use terms from German idealism, Platonism, Buddhism, and Hinduism indiscriminately because he means them all to be qualified by "the Zen experience of reality.'
" But how do we know there is one Zen experience? And granted there is one, how do we know that it is so prior to learning the concepts as to be an independent check on their meanings? Izutsu's quick dismissal of Soto Zen on pages 161-167 is not encouraging here. Has he overunified the tradition?
More generally, why should we assume that "at the original point of all Philosophieren in any form whatsoever there is and there must be a peculiar reality-experience" (p. ix). Are such "experiences" to be the point of unity within any tradition? The result of this hermeneutical rule is to break thought into large blocks each ruled by one reality-experience and within which details of argument and terminological differences become secondary. Philosophy reduces to high-level show-and-tell.
Izutsu's translations of mondo and koan into his scheme are very helpful. His choice of examples for interpretation is always interesting and the vast range of his scholarship continually surprises the reader. Yet the very ease of translation should worry us. His principles lead him to find over and over the same threefold scheme behind every example. While this is illuminating in dismissing simpler interpretations, should we perhaps worry that Izutsu has created a unique object or structure to be the signified of every expression, thus making Zen "metaphysical" in the sense recently discussed by Derrida and Heidegger? Izutsu's text will not help us here because his ideas on meaning are too limited. He justly attacks a simple reference-theory of meaning, but we are no longer Naiyäyikas today. Denial of their theory does not help us all that much.
Although Izutsu shows an awareness of contextual factors in Zen expression (confer p. 102), he does not integrate these into a better theory of meaning to realize his intriguing suggestions about Zen language.
Despite these problems and in part because of them Izutsu's book remains a
stimulating and unified picture of Zen.
DAVId A. KOLB
Bates College
===
===
David Kolb 1
From Wikipedia, the free encyclopedia
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For the educational theorist, see David A. Kolb.
David Kolb (born 1939[1]) is an American philosopher and the Charles A. Dana Professor Emeritus of Philosophy at Bates College in Maine.
Kolb received a B.A. from Fordham University in 1963 and an M.A. in 1965. He later received a M.Phil. from Yale University in 1970 and a Ph.D. in 1972. Kolb's Dissertation was titled "Conceptual Pluralism and Rationality." Most of Kolb's writing deals with "what it means to live with historical connections and traditions at a time when we can no longer be totally defined by that history." Professor Kolb taught at the University of Chicago before moving to Bates in 1977 and teaching there until 2005, when he took emeritus status.
Contents
1 Works
2 See also
3 References
4 External links
Works
Kolb has written many articles and published several books including:
- The Critique of Pure Modernity: Hegel, Heidegger, and After, 1987
- Postmodern Sophistications: Philosophy, Architecture, and Tradition, 1990
- New Perspectives on Hegel's Philosophy of Religion, 1992
- Socrates in the Labyrinth: Hypertext, Argument, Philosophy, 1994
- Sprawling Places, 2008
===
Not to be confused with
===
David Allen Kolb 2
Born December 12, 1939
Era 20th-century philosophy
Region Western Philosophy
Main interests experiential learning
Notable ideas Experiential Learning Model (ELM)
Influences
David Allen Kolb (born December 12, 1939 in Moline, Illinois) is an American educational theorist whose interests and publications focus on experiential learning, the individual and social change, career development, and executive and professional education. He is the founder and chairman of Experience Based Learning Systems, Inc. (EBLS),[1] and an Emeritus Professor of Organizational Behavior in the Weatherhead School of Management, Case Western Reserve University, Cleveland, Ohio.
Kolb earned his BA from Knox College in 1961 and his MA and Ph.D. from Harvard University in 1964 and 1967 respectively, in social psychology.
Contents
1 Experiential learning
2 Learning Style Inventory
3 Bibliography
4 See also
5 References
6 External links
Experiential learning
Main article: Experiential learning
In the early 1970s, Kolb and Ron Fry (now both at the Weatherhead School of Management) developed the Experiential Learning Model (ELM),[2] composed of four elements:
concrete experience,
observation of and reflection on that experience,
formation of abstract concepts based upon the reflection,
testing the new concepts,
(repeat).
These four elements are the essence of a spiral of learning that can begin with any one of the four elements, but typically begins with a concrete experience.
Learning Style Inventory
Kolb is renowned in educational circles for his Learning Style Inventory (LSI). His model is built upon the idea that learning preferences can be described using two continuums:
Active experimentation ↔ Reflective observation
Abstract conceptualization ↔ Concrete experience.
The result is four types of learners: converger (Active experimentation - Abstract conceptualization), accommodator (Active experimentation - Concrete experience), assimilator (Reflective observation - Abstract conceptualization), and diverger (Reflective observation - Concrete experience). The LSI is designed to determine an individual's learning preference.[3]
Bibliography
Kolb, D.A., Rubin, I.M., McIntyre, J.M. (1974). Organizational Psychology: A Book of Readings, 2nd edition. Englewood Cliffs, N.J.: Prentice-Hall.
Kolb, D.A., Fry, R.E. (1974). Toward an Applied Theory of Experiential Learning
Kolb, D. A., Kolb, A.Y. (2011). The Kolb Learning Style Inventory 4.0
See also
Experiential learning
Constructivism (philosophy of education)
References
Experience Based Learning Systems, LLC. (EBLS)
Kolb. D. A. and Fry, R. (1975) Toward an applied theory of experiential learning. in C. Cooper (ed.), Theories of Group Process, London: John Wiley.
Experience Based Learning Systems, Inc. (EBLS)
External links
Wikiquote has quotations related to David A. Kolb.
Kolb's Faculty Profile at Case Western University
===
===
David Kolb
Department of Philosophy 130 Nottingham Road
Bates College, 73 Campus Avenue Auburn, Maine 04210
Lewiston, Maine 04240 USA Tel: (207) 782-6817
Tel: (207) 786-6308 Email: dkolb@bates.edu
Fax: (207) 786-6123 http://www.bates.edu/~dkolb/
Education:
1972 Ph.D., Yale University. Dissertation: "Conceptual Pluralism and Rationality"
1970 M. Phil., Yale University
1965 M.A., philosophy, Fordham University
1963 B.A., Fordham University, summa cum laude, double major, classics and philosophy
Academic Honors:
1999-00 Charles Phillips Research Fellowship
1989 Charles A. Dana Professor of Philosophy
1983-84 Fulbright Lectureship, Nagoya, Japan
1982-83 National Endowment for the Humanities Fellowship for College Teachers
1976-1982 Danforth Associate
1970 Tew Prize in Philosophy, Yale University
1969-72 Kent Fellowship (Danforth Foundation)
1967 Scholarship for summer Asian studies, University of Pennsylvania
1964 Licentiate in Philosophy, summa cum laude
Professional Experience:
1999 Guest Researcher, School of Architecture, Lund, Sweden (autumn only)
1989 on Charles A. Dana Professor of Philosophy, Bates College, Lewiston, Maine
1983-9 Professor of Philosophy, Bates College
1983-4 Fulbright Lecturer, Nanzan University and Aichi Kenritsu University, Nagoya, Japan.
1980-82 Chair, Division of the Humanities, Bates College.
1977-91 Chair, Department of Philosophy and Religion, Bates College
1977-83 Associate Professor of Philosophy, Bates College
1972-77 Assistant Professor of Philosophy, University of Chicago
1971 Teaching Assistant, Yale University
1969 Intern, Department of City Planning, City of Baltimore, Maryland
1968-69 Instructor (part-time), Mt. St. Agnes College and Woodstock College, Baltimore
1964-67 Instructor, Fordham College, Bronx, New York
Books:
The Critique of Pure Modernity: Hegel, Heidegger, and After. University of Chicago Press, 1987.
Postmodern Sophistications: Philosophy, Architecture, and Tradition. University of Chicago Press, 1990.
New Perspectives on Hegel's Philosophy of Religion. SUNY Press, 1992. (edited)
Socrates in the Labyrinth: Hypertext, Argument, Philosophy. Eastgate Systems, 1994. (hypertext essay collection)
Essays and Articles:
"Impure Postmodernity -- Philosophy Today," preface for the Chinese translation of The Critique of Pure Modernity: Hegel, Heidegger, and After.
"Hegelian Buddhist Hypertextual Media Inhabitation, or, Criticism in the Age of Electronic Immersion," in Adrift in the Technological Matrix, Bucknell Review 46.2, Autumn 2002, 90-108.
"Et blandet selskab: Laesekundskaber inden for trykte tekster og hypertekst på én og samme tid," in Standart 4/5, Copenhagen. (A translation of a portion of the talk "Ruminations in Mixed Company: Literacy in Print and Hypertext Together")
"Borders and Centers in an Age of Mobility," forthcoming in a Festschrift.
"Why Hegel? Why Now?" Introductory essay to the Hegel issue, Dialogue XXXIX (2000), 651-6. (with Suzanne Foisy)
"Exposing an English Speculative Word," The Owl of Minerva, Fall 2000, xx.
"Learning Places: Building Dwelling Thinking On-Line," Journal Of Philosophy Of Education, vol. 34, no. 1,Winter 2000, 121-133.
"Hypertext as Subversive?" a hypertext essay, in Culture Machine 2, http:culturemachine.tees.ac.uk
"Genius Fluxus: The Spirit of Change," Proceedings of a Conference on The Flux of Place, forthcoming.
"The Particular Logic of Modernity," Bulletin of the Hegel Society of Great Britain, Nos. 41.42, 2000, 31-42.
"Hegel's Architecture," in A Companion to Hegel's Aesthetics, Cambridge University Press, forthcoming.
"Modernity's Self-Justification," The Owl of Minerva, vo. 30, no. 2, Spring 1999, 253-276.
"Collisions and Interactions: Philosophical Reflections on CATAC '98," at the conference on Cultural Attitudes toward Technology and Communication, London, August 1998. Available at http://www.bates.edu/~dkolb/catac-dk.html
"Four Questions and a Funeral: Hegel on Spirit's Self-Division and New Life," Proceedings of a Colloquium on Hegel's Phenomenology of Spirit, forthcoming.
"Steps to the Futures," Proceedings of the Conference on Religion and Education at the Millennium, forthcoming.
"The Age of the List,"in Algreen-Ussing, Gregers, et al, ed.. Urban Space and Urban Conservation as an Aesthetic Problem. Rome: Accademica Danica, L'Erma di Bretschneider, 2000, 27-35.
"The Spirit of Gravity: Architecture and Externality in Hegel," in Hegel and Aesthetics, SUNY Press, 2000, 83-96.
"Tradition and Modernity in Architecture," in the Encyclopedia of Aesthetics. Oxford Unversity Press, 1998.
"Circulation and Constitution at the End of History,"in Endings: Questions of Memory in Hegel and Heidegger, ed. by Rebecca Comay and John McCumber.Evanston: Northwestern University Press, 1999, 57-76.
"Filling the Blanks," in Language Beyond Postmodernism: Saying and Thinking in Gendlin's Philosophy, ed. by David Michael Levin. Northwestern University Press, 1998, 65-83.
"Scholarly Hypertext: Self-Represented Complexity," Hypertext '97, Association For Computing Machinery, 1997, 29-37.
"The Final Name of God: Hegel on Determinate Religion," Hegel and the Tradition:. University of Toronto Press, 1997, 162-175.
"Communicating Across Links," Philosophical Perspectives on Computer Mediated Communication, SUNY Press, 1996, 15-26.
"Circulation Bound: Hegel and Heidegger on the State," Phenomenology, Interpretation, and Community, SUNY Press, 1996.
"Raising Atlantis: The Later Heidegger and Contemporary Philosophy," From Phenomenology to Thought, Errancy, and Desire, Kluwer, 1995, 55-69.
"Identity and Judgment: Five Theses and a Program,"Nordisk Arkitekturforskning, Fall 1994, 37-40.
"Home on the Range: Planning and Totality," Research in Phenomenology, 1992, 3-11. (Reprinted in Nordisk Arkitekturforskning, Spring 1995.)
"Heidegger and Habermas on Criticism and Totality," Philosophy andPhenomenological Research, vol. LII, no. 2, 1992, 683-693.
"What is Open and What is Closed in the Philosophy of Hegel?" Philosophical Topics, vol. 19, no. 2, Fall 1991, 29-50.
"Heidegger at 100, in America," Journal of the History of Ideas, 1991, 140-151.
"Criticism and the Formless Center," in a forthcoming book on Technology and Culture, University of South Florida.
"Before Beyond Function," Proceedings of the Conference on Hegel and Architecture, School of Architecture, Virginia Polytechnic Institute, forthcoming.
"Socrates in the Labyrinth," a linear version of one hypertext essay from the above collection, in Hyper/Text/Theory Johns Hopkins Press, 1994, 323-344.
"Call for Submission Recycled," a hypertext, in Perforations 4.
"Postmodern Sophistications"Postmodernism on Trial, A/D Profile, London: Academy Editions,1990, 13-19.
"Haughty and Humble Ironies," Annals of Scholarship, vi, 1989, .
"American Individualism: Does it Exist?," Nanzan Review of American Studies, vi, 1984, 21-45.
"Pythagoras Bound: Limit and Unlimited in Plato's Philebus,"Journal of the History of Philosophy, 1984, 497-512.
"Dialectic and Phenomenology: Heidegger's Lectures on Hegel's Phenomenology of Spirit," The Owl of Minerva, 1982.
"Heidegger on the Limits of Science," Journal of the British Society forPhenomenology, January 1983, 50-64.
"Hegel and Heidegger as Critics," The Monist, 1981, 481-499.
"On the Objective and Subjective Grounding of Knowledge," translation, with introduction and notes, of an essay by the Neo-Kantian Paul Natorp,Journal of the British Society for Phenomenology, 1981, 245-261.
"Language and Metalanguage in Aquinas," Journal of Religion, 1981, 428-432.
"A Place Without a Form," Proceedings of the Fifteenth Heidegger Conference, 1981.
"Socrates and Stories," Spring, 1981, 177-184.
"Sellars on the Measure of All Things," Philosophical Studies, 1979, 381-400.
"Ontological Priorities: A Critique of the Announced Goals of Descriptive Metaphysics," Metaphilosophy, 1975, 238-258.
"Time and the Timeless in Greek Thought," Philosophy East-West, 1974, 137-143.
Interviews
"Ma tu come scrivi col computer: Fra rete e ipertesti: scrittori esperti," interview published in Domenico Fiormonte and Ferdinanda Cremascoli, Manuale di scrittura (Turin: Bollati Boringhieri, 1998).
"An Analysis of the concept of hypertext," an interview with Italian public television 's Mediamente, RAI, Rome, October, 1997. Available at http://www.mediamente.rai.it/english/bibliote/intervis/k/kolb.htm
"Socrates Apology," essay/interview in Seulemonde (University of South Florida, Web journal; the essay is at http://www.bates.edu/~dkolb/seulmonde/Apology.html), Spring 1995.
Book Reviews:
Another Modernism?: Form, Content and Meaning of the new Housing Architecture of Hanoi, by Tran Hoi Anh, in Nordisk Arkitekturforskning, forthcoming.
Substance or Context: A Study of the Concept of Place, byWang Jun-Yang , in Nordisk Arkitekturforskning, 1995:3, 123-127, and a second review in Arkitectur 1995:7, 62-64.
Freedom, Truth, and History: an Introduction to Hegel's Philosophy, by Stephen Houlgate, The Owl of Minerva, Volume 26, Number 2, Spring 1995.
The Modernist City: an Anthropological Critique of Brasília, by James Holston, Visual Anthropology Review.
Hegel's Theory of Mental Activity, by Willem A. deVries, Idealistic Studies, Fall 1992.
Hegel and Mass Death, by Edith Wyschgrod, The Owl of Minerva, Fall 1989.
Hegel, Heidegger, and the Ground of History, by Michael Gillespie, Journal of the History of Philosophy, January 1987, 569-571.
The Eclipse of the Self, by Michael Zimmerman, Canadian Philosophical Reviews, January 1985.
The Turning Point, by Fritjof Capra, and The Reenchantment of the World, by Morris Berman, Commonweal, June 18, 1982.
Naturalism and Ontology, by Wilfrid Sellars, Philosophical Books, April 1982, 108-111.
Toward a Philosophy of Zen Buddhism, by T. Izutsu, Philosophy East-West, 1980, 540-542.
Plato: The Written and Unwritten Doctrines, by J. N. Findlay, Ethics, 1976.
Criticism and the Growth of Knowledge, ed. by Imre Lakatos, in Main Currents of Modern Thought, 1972.
Book Notes:
The Moral Order of a Suburb, by M. P. Baumgartner, Ethics.
Relationship and Solitude, by Maurice Natanson, Ethics, October 1988, 200.
Professional Talks:
"The Logic of Language Change," Presidential Address, Hegel Society of America, Penn State, October 2002.
"Why Hegel?" at a panel at the APA Central meeting, Chicago, April 2002.
"The Logic of the Critical Process," at a panel on Hegel and Critical Theory, SPEP, Baltimore, October 2001.
"Space and Meaning Stability," at the Hypertext 01 Workshop on Spatial Hypertext, Aarhus, Denmark, August 2001.
"Saving the Suburbs," Faculty lecture, Bates College, January 2001.
"Variations on a Theme by Disney," at Architecture, Language and Design, Bowdoin College, April, 2000.
"Hypertext and Print," to the Center for the Study of Digital Libraries, Texas A and M University, March, 2000.
"Full Theme Ahead," to the Center for the Study of American Design, University of Texas School of Architecture, March, 2000.
"Complex Grammars: Saving Suburbia," to Studio E, and the Building Function department, School of Architecture, Lund, Sweden, October 1999.
"Genius Fluxus: The Spirit of Change," at a conference on the flux of place, Sandbjerg, Denmark, October, 1999.
"Hypertext at Work," to the Design@Work group, Lund, Sweden, October 1999.
"Casey on Site and Place," Seminar on Edward Casey's The Fate of Place, School of Architecture, University of Lund, Sweden, October 1999.
"The Particular Logic of Modernity," to the Hegel Society of Great Britain, Pembroke College, Oxford, September 1999.
"Steps to the Futures," to a conference on religion and education at the millennium, Bates College, January 1999.
"Four Questions and a Funeral: Hegel on Spirit's Self-Division and New Life," to a colloquium on Hegel's Phenomenology of Spirit, Pennsylvania State University, March, 1999.
"Ruminations in Mixed Company: Literacy in Print and Hypertext Together," a talk given at the Open University, Milton Keynes, UK, July 1998. Available at http://www.bates.edu/~dkolb/ou-dk.html
"Hypertext and Argument," a seminar given at the University of Tuscia, Viterbo, Italy, October 1997.
"The Age of the List" a talk at the conference on Urban Preservation as an Aesthetic Problem, Rome, October 1997.
"Scholarly Hypertext: Self-Represented Complexity" at Hypertext 97, University of Southampton, England, April 1997.
The Spirit of Gravity: Hegel Society of America, Denver, Colorado, October, 1996.
"Hypertext and Literacy," SPEP, Washington, October 1996.
"Hypertext in the Classroom and Research," Nercomp, Sturbridge, March 1996.
"Hyper-Literacy: Re-forming Reading in a Media Age," University of Manitoba, April 1996.
"The Prose of Hypertext: Hypertext for Teaching and Writing Philosophy," CHUG (Brown University Computers in the Humanities User Group), October 1995.
Panelist at a Conference on "King Ludd and the Resistance to Technology," University of South Florida at Tampa, September 1995 (Virtual panel session through IATH Moo, University of Virginia)
"Re-writing Socrates: Hypertext Prose and Argument," Workshop "Serious Hypertext," Boston, May, 1995.
"Before Beyond Function," Conference on Hegel and Architecture, School of Architecture, Virginia Polytechnic Institute, March 1995.
"Postmodernism and Pluralism," and "Japanese Architecture Today," School of Architecture, Chalmers Technical University, Gothenburg, Sweden, February 1995.
"Irony and Postmodernism," University of Tokyo, October 1994.
"Form and Flow: Is there a Postmodern Age?," two lectures at a conference on The European City in the Age of Pluralism, School of Architecture, Aarhus, Denmark, September 1994.
"Socrates in the Labyrinth," remote video presentation of a hypertext essay, at ECHT '94 Edinburgh, Scotland, September 1994.
"Subdivisions, Metaphysics, and the History of Classification," Pennsylvania State University, February 1994, and Northwestern University, March 1994
"Raising Atlantis: the Later Heidegger and Contemporary Philosophy," invited symposium talk, American Philosophy Association, Eastern Division, Atlanta, December 1993.
"Building and Thinking at the End of History," Holy Cross College, October 1993.
"Coming Down out of the Trees: Kant and Hegel on the Transcendentals,"University of New Hampshire, October 1993.
"Hypertext and Philosophy," Conference on Computers in Philosophy, Pittsburgh, August 1993.
"Socrates in the Labyrinth," Vassar College, April, 1993.
"Computers, Communication, and Walls," Kanazawa Nichibei Kyokai Kanazawa, Japan, April 1993.
"Locality and Identity: Escaping Hierarchy," University of Nagoya, Japan, April, 1993.
"How do we build and think at the end of history?," University of Maine at Orono, November 1992.
"Es spielet, weil es spielet," Between Heidegger and Nietzsche, Trieste, April, 1992.
"Scholars, Scholasticisms, and the End of Philosophy," Wabash College, March 1992.
"Circulation Bound: Hegel and Heidegger on the State," Invited paper, Society for Phenomenological and Existential Philosophy, Memphis, October 1991.
"Circulation and Constitution at the End of History," Invited symposium participant, American Phiilosophical Association Central Division, Chicago, April 1991.
"Planning and Totality," Center for Sustainable Cities, University of Kentucky, April 1991.
"Postmodernism in Thought and Architecture," Vassar College, April 1990.
"Hegel and Religion: an Open and Shut Case," Brown University, March 1990.
"What is Open and What is Closed in the Philosophy of Hegel (Version 2)," Society for Systematic Philosophy, Atlanta, December, 1989.
"Heidegger and Habermas on Criticism and Totality," Heidegger Conference 1989, University of Notre Dame.
"Haughty and Humble Ironies," University of South Carolina, April 1989.
"What is Modern about Postmodern Architecture," Clemson University School of Architecture, April 1989.
"Traditional Japanese Crafts in the Modern Context," Olin Museum of Art, Bates College Museum of Art, November, 1988.
"What is Open and What is Closed in the Philosophy of Hegel," Loyola University of Chicago, October, 1988.
"Projects and Roots: Heidegger on Where We Are," American Political Science Association, Washington, D.C., September, 1988.
"The Power of the Sophist," Maine Philosophical Institute, April, 1988.
"Modernity in America and Japan," delivered at ELEC, Tokyo, Japan, December, 1987.
"From Pillar to Post: Modernity and Postmodernity in Architecture," International Association for Philosophy and Literature, University of Kansas, May, 1987.
"The Semantics of Modern Dance," panelist, Bates Dance Festival, July, 1987.
"Heidegger and Transcendental Arguments," Nagoya Philosophical Society, January 1984.
"Rationality and Persuasion," Nagoya Business Debate Group, December 1983.
"American Individualism and Law," (with Richard Parker), the American Centers, Osaka and Nagoya, Japan, November 1983.
"Hegel and Heidegger: Locating Modernity," New School for Social Research Graduate Faculty, February 1983.
"Humanism Letter: The Price of Land Around The House of Being," Collegium Phenomenologicum, Perugia, Italy, Summer 1982.
"Hegel: The Whole Story," at Hegel Today: the Meaning of Hegel's Absolute Spirit, University of Ottawa, October 1981.
"A Place Without a Form," Heidegger Circle, Pennsylvania State University, Spring 1981.
"Animal Rights or Animal Values?" Bates College Colloquium on Animal Experimentation, 1979.
"Heidegger and Hegel as Critics," Collegium Phenomenologicum, Perugia, Italy, Summer, 1978, and at Northern New England Philosophy Association, November 1979.
"The Last Word in Greek Philosophy," Symposium on Early Greek Thought and Culture, University of Chicago, 1977; also delivered to the Department of Philosophy, University of Maine at Orono, 1978.
"Myth, Truth, and Translation," Conference on Myth, University of Chicago, 1975.
"The Varieties of Transcendental Method in Philosophy," Washington and Lee University, 1975.
"Mysticism and Philosophy," Washington and Lee University, 1975.
"Sellars on the Measure of All Things," Department of Philosophy, University of Illinois Chicago, 1975.
Talks delivered to the philosophy colloquium at the University of Chicago, 1973-7: "The Philosophy of Wilfrid Sellars" "Relations between European and American Philosophy" "De Re and De Dicto in Medieval Logic" "Ontological Priorities in Strawson" "Eternity in Plato and Plotinus"
"Heidegger on the Limits of Science," Heidegger Circle, Tulane University, Spring 1974.
"Ontological Priorities," Department of Philosophy, Rice University, 1974.
"Time and the Timeless in Greek Thought," Society for Asian and Comparative Philosophy, 1973.
Comments on presentations:
"Collisions and Interactions: Philosophical Reflections on CATAC '98," at the conference on Cultural Attitudes toward Technology and Communication, London, August 1998. Available at http://www.bates.edu/~dkolb/catac-dk.html
Recollecting Design," comments on a paper by Robert Mugerauer on Daniel Liebeskind's addition to the Berlin Museum, at the Society for Phenomenological and Existential Philosophy, Chicago, October 1995.
"Training and Architecture," Conference on "Das Unheimliche" in Architecture and the City, DePaul University, April 1991.
"Heidegger and Politics," American Political Science Association, New England Regional Meeting, April 1990.
"Me and My Shadow," Heidegger Circle, 1982, (on Robert Bernasconi)
"The Community of Inquiry," Boston Colloquium on Philosophy and Religion, 1980. (on Robert Neville)
"Two Cheers for the Ontic," Heidegger Circle, University of Toronto, Spring 1980. (on Charles Scott)
"Phenomenology and Psychoanalysis," Heidegger Circle, Duquesne University Spring 1979. (on William Richardson)
"Aquinas on God," Symposium on Medieval Thought, University of Chicago, 1974. (on David Burrell)
Performances:
"Touring," a reading given at Hypertext 01, Aarhus, Denmark, August 2001.
Other:
Fifty or so small journalistic articles and reviews of varying lengths concerning computers and word processing, published in a newsletter, a computer magazine, and the APA Newsletter on Computing in Philosophy.
Courses Taught:
At Bates College:
Architecture, Tradition, Innovation
Between Text and Hypertext (first year seminar)
Contemporary Continental Philosophy
Contemporary Debates about Subjectivity
Designs, Traditions, and Powers
Dilemmas of Architecture and Design in the Post-Modern Age (Alumni Course)
Doing Philosophy
Dwelling and Dispersion
Feminist and Postmodern Critiques of Philosophy
From Text to Hypertext (first year seminar)
Greek Philosophy
Habermas and Foucault
Hegel's Phenomenology of Spirit
Hegel's Philosophy of Art (short term unit)
Hyperwriting (short term unit)
Intention and Meaning (co-taught with five colleagues)
Interpretation and Deconstruction
Introduction to Logic
Japanese Places: Modern, Feudal, Postmodern (Bates Fall Program in Japan, Tokyo, 1989)
Metaphysics and its Enemies
Modernization: an Introduction to Japanese Civilization (Bates Fall Program in Japan 1987)
Nietzsche
Nineteenth Century Philosophy
Normative Ethics
Phenomenology and Existentialism
Phenomenology and Science
Philosophy of Art
Philosophy of Science
Postmodernism: Lyotard and Habermas
Readings in Greek Philosophy: Plato's Phaedrus and Plotinus, "On Beauty,"
Readings in Greek Philosophy: Plato's Philebus and Gorgias
Readings in Greek Philosophy: The Nichomachean Ethics
Religion and Science (co-taught with Thomas Tracy)
Rorty on Heidegger and Derrida
Self and Individual East and West (co-taught with Lily de Silva)
Seminar on Major Thinkers: Aristotle
Seminar on Major Thinkers: Wittgenstein
Seminar: Hegel's Phenomenology of Spirit
Seminar: World and Reality
Short Term Symposium: The Exploration of Space (co-taught with physics and mathematics)
Short Term trip to Japan, Spring 1985
Tokyo as City and as Myth (Bates Fall Program in Japan 1994)
Topics in the Philosophy of Art: Place and Placelessness
Transcendental Arguments in Analytic Philosophy
At Japanese Universities:
American Thought.
The Idea of Progress
At the University of Chicago:
Ancient Philosophy
General Humanities
Greek Thought and Literature
Hegel's Logic
Hegel's Phenomenology of Spirit (with Paul Ricoeur)
Heidegger's "Origin of the Art Work" (with Ted Cohen).
Nietzsche (with Paul Ricoeur)
Phenomenology and Science
Philosophy of Religion: Mysticism
Strawson and Heidegger on Kant
The Philosophy of Wilfrid Sellars
Transcendental Method in Philosophy
At Yale University:
Political Philosophy (teaching assistant)
At Mt. St. Agnes College:
Introduction to Asian Religions
The Problem of Evil.
At Woodstock College:
Introduction to Asian Religions.
At Fordham University:
Epistemology
Ethics
History of Philosophy
Ontology and Metaphysics.
Philosophy of Man
Philosophy of Nature
Philosophy of Religion
Administrative Experience:
At Bates College:
Chair, Humanities Division
Chair, Department of Philosophy and Religion
Committee Chair: Library Committee, Long Range Planning Committee, Ad Hoc Committee on Extracurricular Life, Computing Service Committee, Information Services Advisory Committee, Task Force on Strategic Planning for Technology, Information Services Advisory Committee
Committee Member: Personnel Committee, Educational Policy Committee, Academic Computing Service Committee, Ad Hoc Committee on Computers and the Liberal Arts, Graduate Study Committee, Ad Hoc Committee on Tenure Rules, Planning Group for New Residential Construction, Committee on Teaching Awards, Vision 2005 Planning Committee, Interdepartmental Hiring Committees in Education, Art History, and for the Dean of the Faculty, Architectural Advisory Committees for a new student residence, a new academic building, and the renovation of Coram Library, President's Advisory Committee
Planned, administered, and taught a spring term trip to Japan, 1985, and the Bates Fall Semesters in Japan, 1987, 1989, 1994.
At The University of Chicago:
Chair, Departmental Committees on Admissions, Financial Aid, Library
Member, Departmental Committee on Placement, Humanities Collegiate Division Advisory Board, University Advisory Board on Continuing Education
At Fordham University:
Director, Fordham College Debate Program.
Other Services:
Guest Editor, special issue on Hegel, Dialogue: a Canadian Journal of Philosophy.
Reviewed manuscripts for the University of Chicago Press, University of Minnesota Press, Critical Inquiry, Continental Philosophy Review, Journal of Digital Information, SUNY Press, Duke University Press, The Review of Politics, Dialogue, Cambridge University Press, Northwestern University Press, Rowan and Littlefield, the ACM Hypertext Conference, World Wide Web Conference.
Reviewed PhD dissertations for Northwestern University, University of Sydney, University of Chicago, University of Toronto.
External examiner for PhD defenses at the University of Toronto and at Chalmers Technical University, Sweden; External examiner for the Swarthmore College Honors Program in Philosophy
External Reviewer of the Philosophy Department, Wabash College
Reviewed dossiers and interviewed candidates for fellowships, planned and helped run annual conferences for the Danforth Foundation.
Participant in seminars, Harvard University Graduate School of Design, Chalmers Technical University School of Architecture, Aarhus University School of Architecture, Lund University School of Architecture.
Member, Lewiston Historical Preservation Review Board
Professional Organizations:
American Philosophical Association
Hegel Society of America (Vice-President, 1988-1990, President, 2000-2002))
Heidegger Conference
Association for Computing Machines
Society for Phenomenological and Existential Philosophy
