In The Philosophy of Living Experience, Alexander Bogdanov summarises his philosophy of empiriomonism, situates it in the history of materialist thought, explains the social genesis of each stage of that history, and anticipates his ultimate achievement – universal organisational science.

Max van Manen's Researching Lived Experience introduces a human science approach to research methodology in education and related fields. The book takes as its starting point the 'everyday lived experience' of human beings in educational situations. Rather than rely on abstract generalizations and theories in the traditional sense, the author offers an alternative that taps the unique nature of each human situation. First published in 1990, this book is a classic of social science methodology and phenomenological research. Researching Lived Experience offers detailed methodological explications and practical examples of inquiry. It shows how to orient oneself to human experience in education and how to construct a textual question which evokes a fundamental sense of wonder, and it provides a broad and systematic set of approaches for gaining experiential material which forms the basis for textual reflections. The author discusses the part played by language in educational research; pays special attention to the methodological function of anecdotal narrative in research; and offers approaches to structuring the research text in relation to the particular kinds of questions being studied.

The experience of illness is a universal and substantial part of human existence. Like death, illness raises important philosophical issues. But unlike death, illness, and in particular the experience of being ill, has received little philosophical attention. This may be because illness is often understood as a physiological process that falls within the domain of medical science, and is thus outside the purview of philosophy. In Phenomenology of Illness Havi Carel argues that the experience of illness has been wrongly neglected by philosophers and proposes to fill the lacuna. Phenomenology of Illness provides a distinctively philosophical account of illness. Using phenomenology, the philosophical method for first-person investigation, Carel explores how illness modifies the ill person's body, values, and world. The aim of Phenomenology of Illness is twofold: to contribute to the understanding of illness through the use of philosophy and to demonstrate the importance of illness for philosophy. Contra the philosophical tendency to resist thinking about illness, Carel proposes that illness is a philosophical tool. Through its pathologising effect, illness distances the ill person from taken for granted routines and habits and reveals aspects of human existence that normally go unnoticed. Phenomenology of Illness develops a phenomenological framework for illness and a systematic understanding of illness as a philosophical tool.

Simone de Beauvoir developed her philosophy of lived experience as she actually wrote fiction. Hence Beauvoir should be placed among major philosophical novelists of the twentieth-century like Toni Morrison and Nadine Gordimer, and Beauvoir's theory of the metaphysical novel acknowledges multicultural traditions of story-telling and song which are not locked into the theoretical abstractions of the Greek philosophical tradition. In Simone de Beauvoir's Philosophy of Lived Experience, Eleanore Holveck presents Simone de Beauvoir's theory of literature and metaphysics, including its relationship to the philosophers Edmund Husserl, Martin Heidegger, Immanuel Kant, Maurice Merleau-Ponty and Jean-Paul Sartre, with references to the literary tradition of Goethe, Maurice Barr s, Arthur Rimbaud, Andr Breton, and Paul Nizan. The book provides a detailed philosophical analysis of Beauvoir's early short stories and several major novels, including The Mandarins and L'invit e, from the point of view of "other" women who appear on the fringes of Beauvoir's fiction: shop girls, seamstresses, and prostitutes. Holveck applies Beauvoir's philosophy to her own lived experience as a working-class teenager who grew up in jazz clubs similar to those Beauvoir herself visited in New York and Chicago.

"Focusing on significant texts from Edith Stein's early philosophical work, this book explicates rich sources of social and political insight, with Stein's particular focus on individual consciousness as the entry point: how we understand and live, always from our own interiorities, the phenomenal experiences of self, others, the masses, society, community, and the state"--

The philosopher John J. McDermott comes out of the long American tradition that takes the aim of philosophical inquiry to be interpretation of the open meanings of experience, so that we might all live fuller and richer lives. Here, the authors of these nine essays explore his highly original interpretations of philosophy's various questions about our shared existence. How are we to understand the nature of American culture and to carry forward its important contributions? What is the personal importance of embodiment, of living in the realization of death? How does our physical and personal environment nourish bodies and spirits? What does the deliberate pursuit of a morality offer us? How can we carry forward the fundamental tasks of education to enable those who follow us to use our shared past to address their civic and spiritual problems? What are the possibilities for community? Together, these essays offer a clear, multi-layered understanding of the compelling vision that McDermott has presented over the years. In an Afterword, McDermott responds to the authors' queries and concerns, offering a restatement of his understanding of the American philosopher's task. These essays indicate, and McDermott's response confirms, that for him philosophy is not a purely cerebral activity. Philosophy is, rather, an intellectual means of exploring the fullness of human experience, and it functions best when it operates in the context of the broad sweep of the humanities. Similarly, for McDermott the self is no given substantial entity. On the contrary, it is relational, rooted geographically and socially in its place and its fellows, and damaged when these life-giving processes fail. Further, McDermott does not accept any ultimate canopy of meaning. The human journey is a personal project within which provisional meanings must be created to sustain our advance.

This book is an exploration of contemporary understanding from philosophy, neuroscience, psychoanalysis, and metaphysical studies, which seem to verify the value of the Epicurean sentiments in terms of the wisdom of lived experience. It portrays the authoritarian culture of the Rome.