Ian Angus
Who is Ian Angus? (Has also published as Ian H. Angus)
See http://en.wikipedia.org/wiki/Ian_Angus_%28philosopher%29
Ian Angus was Professor of Humanities at Simon Fraser University and retired in September 2017. He emigrated from England to Canada in 1958 and currently lives in East Vancouver with his wife Viviana and daughter Cassandra.
While an undergraduate student at the University of Waterloo in the late 1960s and early 1970s, he became involved in the politics of the New Left. While this influence has changed and developed, it has never left his work. Ian’s intellectual formation began at the same time with the 20th century European philosophies of phenomenology and the Frankfurt school of critical theory. His teacher in phenomenology was José Huertas-Jourda and in Critical Theory William Leiss (himself a student of Herbert Marcuse).
His dissertation from the Graduate Programme in Social and Political Thought at York University was revised into a first book, Technique and Enlightenment (1984) which probed the historical sources of the ‘instrumental reason’ that legitimates the modern advance of technology and argued for a form of technology assessment that is not only ethical but pertains also to the construction of human identity. A significant turn in Angus’ work occurred when he began a critical engagement with the history of English Canadian social and political thought, which resulted in A Border Within: National Identity, Cultural Plurality and Wilderness (1997), which was widely reviewed in both the academic and popular press.
Ian writes on philosophy, politics, social movements, technology, communication and the university. Some of his essays are available on this web site. His books are listed, but not available here, except for Technique and Enlightenment (1984) which is now out of print.
This Ian Angus is not
The Ian Angus who co-edited George Orwell’s Collected Works,
The Ian Angus who is a communications consultant and provided evidence in the case of Ernst Zundel,
The Iain Angus who is a municipal councillor in Thunder Bay,
The Ian Angus who edits Climate and Capitalism,
The Ian Angus who was an Ontario MPP for Sudbury,
The Ian Angus who is a well-known Toronto doctor,
The Ian Angus who died as a boy and was buried in the atheists' cemetery in Rome (as was Gramsci),
Etc. Etc.
“Ian Angus” is rather like the Scots version of the English “John Smith,” or the Sikh “Satvinder Singh,” or the Irish “Patrick Mooney,” or the Latin American “Juan Sanchez,” or …
See http://en.wikipedia.org/wiki/Ian_Angus_%28philosopher%29
Ian Angus was Professor of Humanities at Simon Fraser University and retired in September 2017. He emigrated from England to Canada in 1958 and currently lives in East Vancouver with his wife Viviana and daughter Cassandra.
While an undergraduate student at the University of Waterloo in the late 1960s and early 1970s, he became involved in the politics of the New Left. While this influence has changed and developed, it has never left his work. Ian’s intellectual formation began at the same time with the 20th century European philosophies of phenomenology and the Frankfurt school of critical theory. His teacher in phenomenology was José Huertas-Jourda and in Critical Theory William Leiss (himself a student of Herbert Marcuse).
His dissertation from the Graduate Programme in Social and Political Thought at York University was revised into a first book, Technique and Enlightenment (1984) which probed the historical sources of the ‘instrumental reason’ that legitimates the modern advance of technology and argued for a form of technology assessment that is not only ethical but pertains also to the construction of human identity. A significant turn in Angus’ work occurred when he began a critical engagement with the history of English Canadian social and political thought, which resulted in A Border Within: National Identity, Cultural Plurality and Wilderness (1997), which was widely reviewed in both the academic and popular press.
Ian writes on philosophy, politics, social movements, technology, communication and the university. Some of his essays are available on this web site. His books are listed, but not available here, except for Technique and Enlightenment (1984) which is now out of print.
This Ian Angus is not
The Ian Angus who co-edited George Orwell’s Collected Works,
The Ian Angus who is a communications consultant and provided evidence in the case of Ernst Zundel,
The Iain Angus who is a municipal councillor in Thunder Bay,
The Ian Angus who edits Climate and Capitalism,
The Ian Angus who was an Ontario MPP for Sudbury,
The Ian Angus who is a well-known Toronto doctor,
The Ian Angus who died as a boy and was buried in the atheists' cemetery in Rome (as was Gramsci),
Etc. Etc.
“Ian Angus” is rather like the Scots version of the English “John Smith,” or the Sikh “Satvinder Singh,” or the Irish “Patrick Mooney,” or the Latin American “Juan Sanchez,” or …
less
Related Authors
InterestsView All (30)
Uploads
Books by Ian Angus
The author argues that the crisis produced by the formalization of reason creates an inability to foster differentiated community as expected by both Husserl and Marx (Part II); that the formalization of human motility by the regime of value reveals the ontological productivity of natural fecundity (excess) and shows the priority of ecology as the contemporary exemplary science (Part III). Husserl’s idea of Europe as the home for philosophy is surpassed. The contemporary task for Socratic phenomenology is in the epochal confrontation between planetary technology and place-based Indigeneity. Community and labour are shown to depend upon natural fecundity (excess) and their realization to be located in the dialogue between civilizational-cultural lifeworlds especially with respect to their ecological formation and access to transcendentality (Part IV).
The book lays out a systematic phenomenological Marxian philosophy by developing a path for phenomenology as a defence of reason (Husserl) understood as reason-in-practice (Marx) that focusses on the crisis of the 21st century (ecology, inter-worldly philosophical dialogue).
Spanish translation of my 2009 book Love the Questions: University Education and Enlightenment.
Una entrevista con Ian Angus sobre Amar las Preguntas: https://www.pagina12.com.ar/198766-hoy-el-saber-es-una-mercancia
Phenomenological Philosophy by Ian Angus
The author argues that the crisis produced by the formalization of reason creates an inability to foster differentiated community as expected by both Husserl and Marx (Part II); that the formalization of human motility by the regime of value reveals the ontological productivity of natural fecundity (excess) and shows the priority of ecology as the contemporary exemplary science (Part III). Husserl’s idea of Europe as the home for philosophy is surpassed. The contemporary task for Socratic phenomenology is in the epochal confrontation between planetary technology and place-based Indigeneity. Community and labour are shown to depend upon natural fecundity (excess) and their realization to be located in the dialogue between civilizational-cultural lifeworlds especially with respect to their ecological formation and access to transcendentality (Part IV).
The book lays out a systematic phenomenological Marxian philosophy by developing a path for phenomenology as a defence of reason (Husserl) understood as reason-in-practice (Marx) that focusses on the crisis of the 21st century (ecology, inter-worldly philosophical dialogue).
Spanish translation of my 2009 book Love the Questions: University Education and Enlightenment.
Una entrevista con Ian Angus sobre Amar las Preguntas: https://www.pagina12.com.ar/198766-hoy-el-saber-es-una-mercancia
L’analyse de l’appropriation que fait Herbert Marcuse de l’argument concernant la « mathématisation de la nature » dans la Crise des sciences europe ennes et la phénoménologie transcendantale de Husserl démontre que Marcuse et Husserl assument tous les deux que la perception des individus réels concrets dans le monde de la vie sous-tend les abstractions scientifiques formelles et que la critique de ces dernières nécessite un retour à la perception qualificative. J’avance au contraire qu’un tel retour n’est pas possible et que les individus réels concrets sont constitués par la relation entre une perception donnée et son horizon. Nous pouvons alors combiner la critique sociale de Marcuse avec la critique théorico-perceptuelle de Husserl pour en faire une critique égologique.
Available at: http://rdcu.be/mFx7
There are three steps in my description of the ground-problem of value: First, Husserl’s analysis of the crisis of reason is based on the systematic loss and phenomenological recovery of the intuitive evidence of the lifeworld. But if letter symbols are essential to formalizing abstraction, as Klein’s de-sedimentation of Vieta’s institution of modern algebra shows, then the ultimate substrates upon which formalization rests cannot be “individuals” in Husserl’s sense. The consequence of the essentiality of the letter symbols to formalization is that no direct reference to intuitive evidence of individuals is possible from formal structures. Second, I will show that the crisis of reason implied by the first chapter of Marx’s Capital on commodities contains a parallel analysis of the contradictory relation between formalism and evidence. The value-structure of capitalist society expels qualitative value to subjective use and imposes a homogeneous standard on social representation of value such that quantitative values are not grounded in the experience of use entailing that the system of general value becomes a mere aggregate. Third, I show that the problem of value, or formal axiology, is the core of a teleological convergence between phenomenology and Marxism. Starting from Husserl’s work on the phenomenology of value, I will present a short phenomenological description of the experience of value which shows that practical activities generate valuations that are experienced with an intensity through which they aim toward social representation. My conclusion is that the social representation of value in capitalist society intervenes into the constitution of the community by the intensity of individuals’ value-experience to reduce its system of value to an unthematized simple aggregate of value-quantities. The contradiction is that critique of the crisis of reason aims at social representation of general value while such representation is systematically reduced and blocked from rational accounting.
Available at: https://logosjournal.com/article/the-dissolution-of-marxist-humanism/
“Habermas Confronts the Deconstructionist Challenge: On The Philosophical Discourse of Modernity” in Canadian Journal of Political and Social Theory, Vol. 14, No. 1,2,3, 1990.
Available as a PDF download from http://www.aupress.ca/index.php/books/120253.
Full text available at: http://modernhorizonsjournal.ca/wp-content/uploads/2017/07/Angus.pdf
https://app.box.com/s/xnj3i68zm1qrh40hmb875kczqfolq1hx
Concerning the opposition to the Kinder Morgan pipeline in British Columbia.
http://www.terry.ubc.ca/2014/12/09/what-are-universities-good-for-a-good-job-or-a-good-life/
https://logosjournal.com/2023/book-review-andrew-feenbergs-the-ruthless-critique-of-everything-existing/
Available on YouTube at https://www.youtube.com/watch?v=4w4-Sg0gJjU
Also printed in Ricochet: https://ricochet.media/en/2203/civil-disobedience-against-kinder-morgan-is-a-civic-responsibility
Marxism and Phenomenology: The Dialectical Horizons of Critique, edited by Bryan Smyth and Richard Westerman, offers new perspectives on the possibility of a philosophical outlook that combines Marxism and phenomenology in the critique of capitalism. Although Marxism’s focus on impersonal social structures and phenomenology’s concern with lived experience can make these traditions appear conceptually incompatible, the potential critical force of a theoretical reconciliation inspired several attempts in the twentieth century to articulate a phenomenological Marxism. Updating and extending this approach, the contributors to this volume identify and develop new and previously overlooked connections between the traditions, offering new perspectives on Marx, Husserl, and Heidegger; exploring themes such as alienation, reification, and ecology; and examining the intersection of Marxism and phenomenology in figures such as Michel Henry, Walter Benjamin, and Frantz Fanon. These glimpses of a productive reconciliation of the respective strengths of phenomenology and Marxism offer promising possibilities for illuminating and resolving the increasingly intense social crises of capitalism in the twenty-first century.