J. Edward Hackett
I am now an Assistant Professor at Southern University. My new faculty colleagues and students are fantastic and welcoming. I am thankful to finally have a permanent place to call home as I work to advance the public mission of philosophy, the liberal arts, and the empowerment of African-American students.
As for my research, I work on applying phenomenology to areas of religion, art, and value theory, the crossroads of pragmatism and phenomenology, and on the intersections of ethical theory in the Continental and Analytic traditions. In the past several years, I have also taken up more formal attention to personalism in King and Brightman. Personalism seems to me to be a proto-phenomenological metaphysics and this is another example of philosophical concern occurring at the intersection between American and Continental philosophy.
In areas of applied ethics, I am concerned with social justice questions about the management and accessibility to health care, the virtue of our governing institutions, race and questions about pluralism and democracy.
I went to a small public university in Western Pennsylvania called Slippery Rock University where I studied for my BA in philosophy and political science and graduated in 2003. Then, I attended Simon Fraser University and received an MA in philosophy in an overwhelmingly analytic department. For my Ph.D, I studied Continental and American philosophy at Southern Illinois University and graduated in 2013. True to form, I am committed to pluralism in philosophy.
As for my hobbies, I write bad poetry and science fiction/fantasy, do zazen, and shoot photographs--mostly landscape photography.
I have been happily married to Ashley Terrago since July 30th 2006.
Please feel free to contact me about my research or Ashley's cheesecakes.
Supervisors: Kenneth W. Stikkers
As for my research, I work on applying phenomenology to areas of religion, art, and value theory, the crossroads of pragmatism and phenomenology, and on the intersections of ethical theory in the Continental and Analytic traditions. In the past several years, I have also taken up more formal attention to personalism in King and Brightman. Personalism seems to me to be a proto-phenomenological metaphysics and this is another example of philosophical concern occurring at the intersection between American and Continental philosophy.
In areas of applied ethics, I am concerned with social justice questions about the management and accessibility to health care, the virtue of our governing institutions, race and questions about pluralism and democracy.
I went to a small public university in Western Pennsylvania called Slippery Rock University where I studied for my BA in philosophy and political science and graduated in 2003. Then, I attended Simon Fraser University and received an MA in philosophy in an overwhelmingly analytic department. For my Ph.D, I studied Continental and American philosophy at Southern Illinois University and graduated in 2013. True to form, I am committed to pluralism in philosophy.
As for my hobbies, I write bad poetry and science fiction/fantasy, do zazen, and shoot photographs--mostly landscape photography.
I have been happily married to Ashley Terrago since July 30th 2006.
Please feel free to contact me about my research or Ashley's cheesecakes.
Supervisors: Kenneth W. Stikkers
less
InterestsView All (35)
Uploads
Papers by J. Edward Hackett
From these questions, Hackett started to draw upon philosophical approaches that thematize experience--pragmatism and phenomenology.
Rooted in the philosophical contributions of Scheler and the American philosopher, William James, this book guides the reader through a fascinating exploration of these philosophical approaches in relation to the person and values. Through thematizing experience, this book reveals that the ontology of value for Scheler resides not only in a person's intentionality but also in the being-of-an-act. As such, this book argues that the deficit of an ontology of value in Scheler rests on interpreting his affective intentionality in much the same way that Heidegger employed phenomenology to discern the ontological care structure of Dasein. In other words, for Scheler, the ontology of value rests on the manner in which values were realized by a person's intentionality. Moreover, this book goes further to reveal that the intentional act life is the source of participation and can be understood as a process-based account of value, otherwise known as account participatory realism. Importantly, within participatory realism Hackett addresses how values have their origin in the process of intentionality since intentionality is generative of meaning.
As an important contribution to the field of moral metaphysics, Hackett's critical reflection on the person and values provides a stimulating insight into some of the key debates surrounding pragmatism and phenomenology that will be of great interest to both experienced scholars and researchers, alike.
From these questions, Hackett started to draw upon philosophical approaches that thematize experience--pragmatism and phenomenology.
Rooted in the philosophical contributions of Scheler and the American philosopher, William James, this book guides the reader through a fascinating exploration of these philosophical approaches in relation to the person and values. Through thematizing experience, this book reveals that the ontology of value for Scheler resides not only in a person's intentionality but also in the being-of-an-act. As such, this book argues that the deficit of an ontology of value in Scheler rests on interpreting his affective intentionality in much the same way that Heidegger employed phenomenology to discern the ontological care structure of Dasein. In other words, for Scheler, the ontology of value rests on the manner in which values were realized by a person's intentionality. Moreover, this book goes further to reveal that the intentional act life is the source of participation and can be understood as a process-based account of value, otherwise known as account participatory realism. Importantly, within participatory realism Hackett addresses how values have their origin in the process of intentionality since intentionality is generative of meaning.
As an important contribution to the field of moral metaphysics, Hackett's critical reflection on the person and values provides a stimulating insight into some of the key debates surrounding pragmatism and phenomenology that will be of great interest to both experienced scholars and researchers, alike.
In showing the accuracy of James’s affective grounds of religion, many reading this essay will note that I am not directing my comments in any particular spiritual path. Instead, my Jamesian commitments are about the individual experience of religion, and James affirmed the widest possible conception of religion to remain neutral to the power such traditions have. In The Varieties of Religious Experience, he writes, “Religion, whatever it is, is man’s total reaction upon life.” To get at and underneath these total reactions is not to regard these reactions as causal. Instead, to discover them, James writes, “you must go behind the foreground of existence and reach down to that curious sense of the whole residual cosmos.”[i] This residualness is the affective dimension of experience and its unfolding relation that does not regularly become thematized in philosophy of religion since many versions of philosophy of religion attempt to justify the epistemic beliefs about religion through theoretical reason. By contrast, our total reactions make us feel the marrow of our existence because the sense of the world’s presence causes us to feel existence. In these religious feeling acts come to form our most completest answer to James’s question: “What is the character of the universe in which we dwell?”[ii]
In the first section, I explain James’s critiques of metaphysics and what we must keep in mind when reading Scheler through James. Second, I explain the connection between functionalizing essences and pragmatism and reveal how this connection unearths a pragmatic interpretation of Scheler’s metaphysics. I advance this interpretation as a new way of understanding Scheler in relation to American pragmatism. Allowing spirit to guide is and sublimate drive-fulfillment in an act of suspension makes us world-open as Scheler argues, and this moment of being open to the world is identical to the freedom of assigning purpose to our actions found in William James.