Journal articles on the topic 'Husserl; Heidegger; Merleau-Ponty'
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Schnell, Alexander. "Beyond Husserl, Heidegger, and Merleau-Ponty." Symposium 20, no. 1 (2016): 213–29. http://dx.doi.org/10.5840/symposium201620112.
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Sturzenegger, Karen Freme Duarte, Vera Fátima Dullius, and Clélia Peretti. "A contribuição da fenomenologia de Husserl para pesquisa em ciências humanas." Revista Eclesiástica Brasileira 79, no. 313 (September 20, 2019): 426. http://dx.doi.org/10.29386/reb.v79i313.1881.
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O artigo em questão trata da relevância da fenomenologia no século XIX e início do século XX no âmbito das ciências humanas. Apresenta o conceito fenomenológico em Husserl, aspectos da trajetória histórica da construção do método fenomenológico e sua contribuição para a pesquisa. O artigo discorre sobre o contexto da crise europeia no século XIX no que tange ao conceito de ciências e a contribuição da fenomenologia diante das visões positivista, racionalista e da psicologia. Apresenta, também aspectos teóricos da fenomenologia de Martin Heidegger, Edith Stein, Max Scheler e Merleau Ponty. O artigo faz menção a crítica de Husserl à ciência e introduz a questão da intencionalidade da consciência.Abstract: The article in question deals with the relevance of phenomenology in research in the humanities. It highlights the phenomenological concept in Husserl, aspects of the historical trajectory of concept construction, as well as its contribution to the research. To this end, the article discusses the context of the European crisis in the nineteenth century with regard to the concept of science, questions the positivist, rationalist and psychology views that have just emerged. Some aspects of important theorists that deal with the concept of phenomenology from the initial assumptions of phenomenology developed by Husserl are presented, such as: Martin Heidegger, Edith Stein, Max Scheler and Merleau Ponty. The article also announces Husserl’s critique of science; introduces the question of the intentionality of consciousness.Keywords: Phenomenology; Method; Humanities.
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Aguirre, Antonio. "El pensamiento de Husserl en la reflexión filosófica contemporánea." Areté 9, no. 1 (June 1, 1997): 145–73. http://dx.doi.org/10.18800/arete.199701.007.
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Los trabajos reunidos en este volumen pertenecen a pensadoras y pensadores de varios países, todos ellos a su vez conocedores profundos tanto de la obra de Husserl como de la de los representantes máximos del movimiento fenomenológico -Heidegger, Sartre, Merleau-Ponty. De lo sartículos hemos elegido seis para nuestro trabajo de presentación crítica.
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de Saint Aubert, Emmanuel. "Merleau-Ponty face à Husserl et Heidegger : illusions et rééquilibrages." Revue germanique internationale, no. 13 (May 15, 2011): 59–73. http://dx.doi.org/10.4000/rgi.1122.
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Taminiaux, Jacques. "Was Merleau-Ponty on the Way from Husserl to Heidegger?" Chiasmi International 11 (2009): 21–30. http://dx.doi.org/10.5840/chiasmi2009114.
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Sini, Carlo. "El sujeto en carne y hueso." Studia Heideggeriana 10 (March 17, 2021): 27–33. http://dx.doi.org/10.46605/sh.vol10.2021.157.
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En Husserl y Heidegger el sujeto fenomenológico no es una categoría lógica o una teoría filosófica, como en Kant o Fichte. Su naturaleza es existencial y está siempre vinculada a la corporeidad viva, como también argumentaron Merleau-Ponty, Paci y Sartre. En este sentido, tanto Husserl al final de su vida, como Heidegger ya al comienzo de su enseñanza, entendieron la fenomenología como una superación del horizonte filosófico tradicional. Su diferencia está en la interpretación del dato fenomenológico: objeto de una intuición a la vez activa y pasiva del Sí mismo en Husserl; objeto, en cambio, de una hermenéutica del encuentro en Heidegger. De ahí también una manera diferente de entender la historicidad del sujeto, que en Husserl implica una reconstrucción operativa, un despertar de la conciencia ética de las operaciones subjetivas mientras que en Heidegger se trata de una exposición de la oscuridad de la fuente y del destino del interpretar.
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Barbaras, Renaud, and Manfredi Moreno (traductor). "MERLEAU-PONTY Y LA PSICOLOGÍA DE LA FORMA." Investigaciones Fenomenológicas, no. 14 (February 3, 2021): 13. http://dx.doi.org/10.5944/rif.14.2017.29631.
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A partir del análisis de la relación de Merleau-Ponty con la psicología de la forma, se intenta dar una lectura de su fenomenología como una lectura ontológica de la forma. De este modo, Merleau-Ponty no solo puede pensar una alternativa a la fenomenología de Husserl, sino que le permite elaborar su propia idea de Ser y dar una nueva interpretación de la diferencia ontológica de Heidegger. Desde una descripción fenomenológica de la experiencia perceptiva, a partir de las nociones de comportamiento, forma y estructura, se mostrará enseguida el sentido de ser que moviliza una filosofía de la forma que implicará proyectar un pensamiento de una pertenencia radical de la fenomenalidad a la existencia, y además renovar el sentido de una fenomenología genética que considera toda conciencia trascendental en el marco de una facticidad originaria.On the basis of the relationship Merleau- Ponty establishes with Gestalt psychology, I seek to provide an interpretation his phenomenology as an ontological reading of the notion of form. Therefore, I claim that Merleau-Ponty is able, not only to develop an alternative to Husserl’s phenomenology, but also to elaborate his own idea of Being; in addition, he can offer a new understanding of the Heidegger's ontological difference. From a phenomenological description of perceptive experience, and starting with the notions of behavior, form and structure, I will then show the sense of being mobilized by a philosophy of form. This sense of being implies a projection of a thinking of phenomenality's radical belonging to the existence and, also, renewal of a genetic phenomenology that considers the whole of transcendental consciousness within the framework of an originary facticity
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Gamboa, Leonardo Verano. "Dialéctica de la experiencia en Merleau-Ponty y Adorno." Trans/Form/Ação 45, no. 3 (July 2022): 105–24. http://dx.doi.org/10.1590/0101-3173.2022.v45n3.p105.
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Resumen: El texto propone un diálogo entre fenomenología y teoría crítica, concretamente en Merleau-Ponty y Adorno. Sostenemos que la labor asignada por ellos a la filosofía pone en evidencia una concepción dialéctica de la experiencia en la que se reivindica el sentido de ésta como experiencia viva (lebendige Erfahrung). No obstante las fuertes objeciones dirigidas a la fenomenología por Adorno, Horkheimer y Marcuse, identificamos a modo de introducción la negatividad de la experiencia como rasgo característico en Husserl, Heidegger y Merleau-Ponty. En segundo lugar, nos ocupamos de la concepción de percepción como experiencia sensible en Merleau-Ponty, con el fin de precisar el sentido dialéctico de esta. En tercer lugar, señalamos la importancia que Adorno asigna al trabajo conceptual de la filosofía con el propósito de ver el sentido dialéctico de este que lo vincula a la experiencia viva de las cosas. Por último, identificamos a modo de conclusión puntos de encuentro en la concepción de la dialéctica en ambos autores y presentamos una reflexión sobre la actualidad de esta.
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Ferreira González, Jesús Emmanuel. "El problema de la resistencia de lo irreflejo a la reflexión. Un encuentro indirecto entre Maurice Merleau-Ponty y Emmanuel Levinas." Revista Valenciana, estudios de filosofía y letras, no. 15 (September 13, 2014): 97. http://dx.doi.org/10.15174/rv.v0i15.66.
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En este trabajo se expone el encuentro indirecto entre Merleau-Ponty y Levinas a propósito de la resistencia de lo irreflejo a la reflexión, y se realizan algunas reflexiones críticas en torno a los planteamientos de ambos autores para mostrar un nuevo tipo de significación: las «significaciones en alteridad», que quizás pueden articular una «racionalidad de lo irreflejo». Primeramente se presentan los pormenores contextuales del encuentro indirecto entre estos dos filósofos en el Coloquio de Roayaumont de 1957, sobre la obra y vida de Husserl. Después se desarrolla el planteamiento de Merleau-Ponty en el que nos habla de la resistencia de lo irreflejo como una adversidad que merece ser pensada, puesto que es el ápice de una experiencia que no es solamente la de la conciencia reducida que describe Husserl, marco en el que destaca la pregunta: ¿de dónde procede la resistencia de lo irreflejo a la reflexión?, misma que será retomada por Levinas para nutrir su teoría de la alteridad del prójimo y para criticar la idea de Merleau-Ponty de que la fuente del sentido es la sensibilidad fenomenológica, crítica que desembocará en la defensa de la sensibilidad ética, misma que implica un modo de significar más allá de la significación originada en la “diferencia ontológica” (ser-ente) de Heidegger y que la de la percepción de Merleau-Ponty, a saber, la Sinngebung ética. Posteriormente, se compone una respuesta que quizás Merleau-Ponty hubiese expresado ante la postura de Levinas, desde el interior de sus escritos filosóficos, poniendo en relieve las “significaciones corpóreas” del filósofo de la percepción para contrastar con las “significaciones éticas” de Levinas, y así derivar un nuevo tipo de significación, las significaciones en alteridad, que sostenemos es la configuración significativo-conceptual más simple, o más básica, para comprender el sentido de lo irreflejo.
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Grondin, Jean. "La tension de la donation ultime et de la pensée herméneutique de l'application chez Jean-Luc Marion." Dialogue 38, no. 3 (1999): 547–60. http://dx.doi.org/10.1017/s0012217300046898.
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La phénoménologie a connu trop peu de sommets créateurs depuis Husserl et Heidegger pour qu'il soit possible d'ignorer le dernier ouvrage de Jean-Luc Marion, aussi superbement écrit qu'il est ambitieux. Certes, de très exhaustives encyclopédies conçues par nos collègues américains, pour lesquels le terme de phénoménologie sert un peu d'équivalent à celui de philosophie continentale (c'est-à-dire «non analytique»!), recenseront des légions de phénoménologues depuis Husserl et Heidegger, mais aucun n'aura eu d'impact vraimentdéterminantsur la conception même de la discipline. Ces listes comprendront de redoutables penseurs comme Jean-Paul Sartre, Maurice Merleau-Ponty, Emmanuel Levinas et Paul Ricœur, où l'on reconnaîtra les plus illustres représentants de la tradition de la phénoménologie française (les autres traditions dites phénoménologiques étant beaucoup moins riches).
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Ratcliffe, Matthew. "Phenomenology, Naturalism and the Sense of Reality." Royal Institute of Philosophy Supplement 72 (April 3, 2013): 67–88. http://dx.doi.org/10.1017/s1358246113000052.
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AbstractPhenomenologists such as Husserl, Heidegger and Merleau-Ponty reject the kind of scientific naturalism or ‘scientism’ that takes empirical science to be epistemologically and metaphysically privileged over all other forms of enquiry. In this paper, I will consider one of their principal complaints against naturalism, that scientific accounts of things are oblivious to a ‘world’ that is presupposed by the intelligibility of science. Focusing mostly upon Husserl's work, I attempt to clarify the nature of this complaint and state it in the form of an argument. I conclude that the argument is effective in exposing naturalism's reliance upon impoverished conceptions of human experience, and that it also weakens the more general case for naturalism.
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Contreras, Andrés. "Presentación: Heidegger en el siglo XXI." Estudios de Filosofía, no. 61 (February 4, 2020): 7–9. http://dx.doi.org/10.17533/udea.ef.n61a02.
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Martin Heidegger es, sin lugar a duda, uno de los pensadores más representativos e influyentes del siglo XX. Fue compañero de camino y de debate de autores como Husserl, Scheler o Jaspers; maestro directo e influencia insoslayable de Arendt, Löwith, Jonas, Marcuse, Levinas, Strauss, Gadamer y otros; renovador e impulsor de los movimientos fenomenológico y hermenéutico, cuya huella se aprecia además en los proyectos de Merleau-Ponty, Patočka, Ricoeur, Habermas, Vattimo y Derrida; fuente de inspiración del existencialismo francés y español (Sartre, de Beauvoir, Zubiri, Ortega y Gasset), de la escuela de Kyoto y del pensamiento latinoamericano (Dussel, Gaos, Astrada); punto de partida y motivo de reflexión de muchos otros, como Foucault, Lacan, Rorty, Nancy, Marcel, Henry, Dreyfus, Sloterdijk, Han etc.
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Schnell, Alexander. "Au-delà de Husserl, Heidegger et Merleau-Ponty : la phénoménologie de Marc Richir." Revue germanique internationale, no. 13 (May 15, 2011): 95–108. http://dx.doi.org/10.4000/rgi.1124.
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Taminiaux, Jacques. "Riassunto: Merleau-Ponty era davvero sulla strada che porta da Husserl a Heidegger?" Chiasmi International 11 (2009): 31. http://dx.doi.org/10.5840/chiasmi2009116.
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Bassas Vila, Xavier. "The Husserliana as a Phenomenon. Apunts per a una història de la figurativitat: Husserl, Heidegger i Marion." Investigaciones Fenomenológicas, no. 4-I (January 15, 2014): 39. http://dx.doi.org/10.5944/rif.4-i.2013.29737.
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In this paper we state that, up to now, scholars have read the Husserliana—that is Husserl’s official texts—only partially. This statement must be considered within the History of phenomenology and, more precisely, with-in the history of Husserlian studies: from Heidegger to Jean-Luc Marion, including Levinas, Ingarden, Sartre, Merleau-Ponty and so on, Husserl’s texts have been read only partially. With the exception of some analysis proposed by Derrida—or, nowadays, by Natalie Depraz or Elianne Escoubas—, and as far as I know, all the interpretations of Husserl’s texts have considered them just as a support to ex-pose theories or to describe phenomena, but not in themselves, that is, not as texts. Our aim here is then to propose a new perspective to to phenomenalize Husserliana as a text and focus precisely on Husserl’s praxis of writing. Here we will develop specially an analysis of one mode of writing used in Husserl’s praxis of writing and called: bildliche Rede. We will finally compare the results of our analysis to Heidegger’s and Jean-Luc Marion’s praxis of writing.Podem afirmar que, fins avui, els in-vestigadors han llegit la Husserliana —és a dir, els textos de Husserl publicats de manera ofici-al— només parcialment. Cal considerar aquesta afirmació en el marc de la Història de la feno-menologia i, més precisament, en el marc de la història del estudis husserlians: des de Heidegger fins a Jean-Luc Marion —més de cent any de fenomenologia—, els textos de Husserl han estat considerats només com a suport per a exposar teories o descriure fenòmens, però no s’han considerat en ells mateixos, és a dir, no com a textos. Posant en pràctica l’acció de “llegir fenomenologia” en un nou sentit fort del verb “llegir”, aquest article comença identificant els diferents modes de la praxis d’escriptura de Husserl. Després ens concentrarem en un d’aquests modes d’enunciació, anomenat “bildliche Rede”, per desenvolupar així una història de la figurativitat. Finalment, esbossa-rem una breu comparació dels resultats amb la praxis d’escriptura de Heidegger i Marion.
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Garcia-Baró, Miguel. "Une approche du problème religieux dans la pensée de Michel Henry." Revue internationale Michel Henry, no. 5 (September 13, 2018): 241–57. http://dx.doi.org/10.14428/rimh.v0i5.6703.
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Cet article est consacré à la philosophie henryenne de la religion. Michel Henry a mené un programme philosophique d’une ambition inouïe depuis l’époque de Fichte, inspiré par la méthode husserlienne de l’intuition. Une intuition d’ordre transcendantal, qui opère une réduction de l’ensemble des epistêmai qui encombrent la lumière de chair qu’est la vie subjective individuelle. En parcourant ce chemin, les œuvres formidables de ces phénoménologues critiques de Husserl que furent notamment Heidegger et Merleau-Ponty, ont dû céder à l’élan originel de la méthode telle qu’elle fut premièrement conçue.
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Taminiaux, Jacques. "Résumé: Merleau-Ponty était-il sur la route qui conduit de Husserl à Heidegger?" Chiasmi International 11 (2009): 30–31. http://dx.doi.org/10.5840/chiasmi2009115.
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Dastur, Françoise. "Phenomenology of the Event: Waiting and Surprise." Hypatia 15, no. 4 (2000): 178–89. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00360.x.
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How, asks Françoise Dastur, can philosophy account for the sudden happening and the factuality of the event? Dastur asks how phenomenology, in particular the work of Heidegger, Husserl, and Merleau-Ponty, may be interpreted as offering such an account. She argues that the “paradoxical capacity of expecting surprise is always in question in phenomenology,” and for this reason, she concludes, “We should not oppose phenomenology and the thinking of the event. We should connect them; openness to phenomena must be identified with openness to unpredictability.” The article offers reflections in these terms on a phenomenology of birth.
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RICHIR, MARC. "DEFENESTRATION." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 9, no. 2 (2020): 760–81. http://dx.doi.org/10.21638/2226-5260-2020-9-2-760-781.
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The article « La Défenestration » by Belgian philosopher Marc Richir has been translated into Russian for the first time for this issue of the “Horizon. Studies in Phenomenology.” In his early work “The Defenestration” Richir raises the question of relation between the subject and conceivable world. Here, a philosopher is pictured contemplating the world through the window of his tower. In such detachment from the world the thinker finds himself according to all Modern philosophies of consciousness. Husserl’s phenomenology inherits this detachment, since Husserl imposes the structure of transcendental ego as external to the world. Richir abolishes the concept of transcendental ego with the help of heideggerian Dasein, but analyzing Heidegger’s ontology he comes to the conclusion that the latter remains fixated on beings. Believing a person to live in the fundamental openness of Being, Heidegger places such a person in the secondary world of “truth.” In order to overcome the remains of traditional philosophy in Heidegger’s ontology Richir turns to Merleau-Ponty’ “cosmology of the visible.” The author takes the Merleau-Ponty’s thesis that everything visible has something fundamentally invisible in it. This allows him to discover the universe of “nothing” (rien), which includes both the visible and what is “behind” it. As a result Richir overcomes the classical dualism of the sensual and the intelligible. The concept of defenestration places the subject and the world in the same universe.
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Fowler, William R., and Eugenia Zavaleta Lemus. "El pensamiento de Pierre Bourdieu: Apuntes para una mirada arqueológica." Revista de Museología "Kóot", no. 4 (February 8, 2016): 117–36. http://dx.doi.org/10.5377/koot.v0i4.2253.
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Pierre Bourdieu es uno de los teóricos contemporáneos de la acción social más estudiados en diferentes campos de las ciencias sociales, porque sus postulados invitan a la superación de las antinomias o los dualismos clásicos de la sociología tradicional (objetivismo/subjetivismo, estructura/agencia, individuo/sociedad, materia/idea, micro/macro, cuali/cuanti) y porque se ha identificado con la superación de los determinismos y sustancialismos, construyendo enfoques más relacionales y procesuales.Sus principales influencias teóricas provienen del marxismo, del estructuralismo francés, de las filosofías de Martin Heidegger, Edmund Husserl, Maurice Merleau-Ponty, Raymond Aron y Ludwig Wittgenstein; inclusive de la tradición epistemológica francesa, que enfatiza el no-positivismo y antievolucionismo.
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Barreau, Hervé. "Living-Time and Lived Time: Rereading St. Augustine." KronoScope 4, no. 1 (2004): 39–68. http://dx.doi.org/10.1163/1568524041269331.
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AbstractA rereading of St. Augustine's treatise about time (Confessions, chap. 13-28) is useful to interpret the phenomenology of time espoused by authors such Husserl, Heidegger, and Merleau-Ponty. But it is also useful to recall McTaggart's paradox which stems from the same point that characterizes Augustinian analyses: the distinction of past, present, future. Only with a clear understanding of the insufficiency of this point of departure to capture the basic properties of time as a structure of becoming or change can an analysis be justified to go from the point of view of lived time (in the sense of consciously experienced time) to the point of view of living-time.
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Nitsche, Martin. "The Invisible and the Hidden within the Phenomenological Situation of Appearing." Open Theology 6, no. 1 (September 16, 2020): 547–56. http://dx.doi.org/10.1515/opth-2020-0128.
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AbstractThis study focuses on various phenomenological conceptions of the invisible in order to consider to what extent and in what way they involve moments of hiddenness. The relationship among phenomenality, invisibility, and hiddenness is examined in the works of Husserl, Heidegger, Henry, and Merleau-Ponty. The study explains why phenomenologists prefer speaking about the invisible over a discourse of the hidden. It shows that the phenomenological method does not display the invisibility as a limit of experience but rather as a dynamic component of relational nature of any experience, including the religious one. Special attention is paid to topological moments of the relationship between the visible and the invisible.
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Braga, José Olinda. "A fenomenologia de Husserl segundo análise de Pierre Thévenaz e seus prolongamentos em Heidegger, Sartre e Merleau-Ponty | The Husserl phenomenology according to an analysis by Pierre Thévenaz and his extensions in Heidegger, Sartre and Merleau-Ponty." Reflexão 45 (December 16, 2020): 1. http://dx.doi.org/10.24220/2447-6803v45e2020a4890.
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Este artigo tem como objetivo estabelecer uma síntese relativa à Fenomenologia, seguindo a análise prospectiva que Pierre Thévenaz empreendeu sobre o tema, na segunda metade do século passado. O advento do método husserliano na França ocorrera mais sistematicamente nos anos 1950, graças à progressiva disponibilização dos textos mantidos inéditos até então nos Arquivos-Husserl. Aos poucos foram entregues às traduções para o francês, antes mesmo de se tornarem acessíveis, em grande parte, aos próprios alemães, pelas razões políticas impeditivas de seu tempo. A percepção de conjunto apresentada em quatro diferentes artigos não apenas circunscreve a obra fenomenológica em seus aspectos históricos, metodológicos e epistemológicos tal como procedido na linha do tempo por seu criador, mas estabelece relações de aproximações e distanciamentos concernentes às filosofias de seus seguidores. Essas análises derivam de uma apresentação comparativa, relativa às produções de Heidegger e sua ontologia fundamental; Sartre e Merleau-Ponty em suas incursões existencialistas, tendo todos eles encontrado no método de Husserl, racional, de rigor e eidético, o caminho para prosseguimento da investigação de suas próprias temáticas.
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Rump, Jacob Martin. "HISTORY AS SOIL AND SEDIMENT: Geological Tropes of Historicity in Heidegger, Husserl, and Merleau-Ponty." DANISH YEARBOOK OF PHILOSOPHY 48, no. 1 (August 2, 2013): 139–52. http://dx.doi.org/10.1163/24689300_0480111.
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Hilgert, Luíza Helena. "Por uma fenomenologia da linguagem." Intuitio 10, no. 2 (December 20, 2017): 66. http://dx.doi.org/10.15448/1983-4012.2017.2.29486.
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Entendendo que o ato primeiro da consciência é propriamente significar e que compreender o homem como ser significante – isto é, que atribui sentido às próprias vivências – implica em inscrevê-lo como ser de linguagem, o presente artigo visa inserir o problema da linguagem como questão fundamental da discussão fenomenológica. Consciente da impossibilidade de abordar o problema da linguagem em toda a tradição fenomenológica, realizo dois recortes: um temático e outro de autores. Procuro pensar o estatuto da linguagem na fenomenologia circunscrevendo o problema nas noções de expressividade, verdade e comunicação a partir do resgate da fenomenologia de Husserl e Heidegger, mas com vistas a centrar o estudo no debate entre Jean-Paul Sartre e Maurice Merleau-Ponty.
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Garza, Gilbert. "Descartes in the Matrix." Janus Head 7, no. 2 (2004): 435–49. http://dx.doi.org/10.5840/jh20047218.
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With the 1999 film The Martix as its point of departure, this work explores the meaning of ‘reality’ outside the scope of empirical positivism. Drawing on the phenomenological epistemology of the interplay of noetic and noematic dimensions of experience postulated by Husserl, and on the works of Heidegger and Merleau-Ponty, this work considers how the reality of our experience derives not from some correspondence to a universal ‘objective’ point of view, but from our concernful involvement with our lived world as the horizon of our lived and known projects. Finally, in light of Ricoeur’s work on imagination and productive reference, this work considers whether and on what grounds the distinction between so called ‘real’ and ‘virtual’ experiences is meaningful.
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Spencer, Mark K. "The Many Phenomenological Reductions and Catholic Metaphysical Anti-Reductionism." American Catholic Philosophical Quarterly 95, no. 3 (2021): 367–88. http://dx.doi.org/10.5840/acpq202167230.
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While all phenomenologists aim to grasp the “things themselves,” they disagree about the best method for doing this and about what the “things themselves” are. Many metaphysicians, especially Catholic realists, reject phenomenology altogether. I show that many phenomenological methods are useful for reaching the goals of both phenomenology and realist metaphysics. First, I present a history of phenomenological methods, including those used by Scheler, Husserl, Merleau-Ponty, Heidegger, Marion, Kearney, Rocha, and others. Next, I consider two sets of challenges raised to some of these methods. Finally, I outline how to join these methods with each other and with the methods of realist metaphysics, ultimately arriving at an aesthetic method, inspired by the work of von Balthasar, for considering fundamental phenomena.
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Herrera Pineda, Jorge Hernán. "Aproximación filosófica a la didáctica de las lenguas-culturas: la fenomenología en la perspectiva accional." Lenguaje 44, no. 2 (July 18, 2016): 371–92. http://dx.doi.org/10.25100/lenguaje.v44i2.4627.
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Este artículo pretende dar una mirada crítica sobre el componente ontológico que debe existir en la didáctica de las lenguas extranjeras descubriendo en este propósito una competencia fenomenológica latente en la perspectiva accional. Dicha perspectiva entendida como el actual paradigma en el aprendizaje de segundas lenguas centra su análisis en el actor social / estudiante. Se recurre a Husserl, Ricoeur, Merleau-Ponty y Heidegger, cada uno en cuatro momentos didácticos sucesivos, para explorar el mundo de la vida desde una perspectiva eidética e inmanente, la identidad-ipse en la relación intersubjetiva, la percepción de la acción social que define al estudiante desde la corporalidad existencial y la auto-interpretación de la facticidad existencial en la que subyace el Dasein(ser en el mundo).
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Mu’ammar, Moh Nadhir. "Analisis Fenomenologi Terhadap Makna dan Realita." Jurnal Studi Agama dan Masyarakat 13, no. 1 (June 20, 2017): 120. http://dx.doi.org/10.23971/jsam.v13i1.573.
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<p>Phenomenology is precisely this deepening of self consciousness, this restless search for what lies back of the objects in which we ordinarily and scientifically lose our <em>attention</em>, or as we now call it our <em>intention</em>. Phenomenology is not merely the theory that this is so, but the putting it into practice, the urge to explore its interminable vistas. As a discipline, it is distinct from but related to other keys in philosophy: such as ontology, epistemology, logics, and ethics. The discipline of phenomenology is defined by its domain of study, its methods, and its main results. This paper globally makes a try at exploring the history and varieties of phenomenology. Phenomenology has been practiced in various guises for centuries, but it came into its down in the early 20<sup>th</sup> century in the works of Husserl, Heidegger, Merleau-Ponty and others. Phenomenological issues of intentionality, consciousness, and first-person perspective have been prominent in recent philosophy of mind.</p><p>Fenomenologi lebih tepatnya ialah pendalaman kesadaran-diri, pencarian yang gelisah ini terhadap sesuatu di balik objek-objek yang di dalamnya kita --biasanya dan secara ilmiah-- mengalahkan <em>perhatian</em> kita, atau seperti yang kita sekarang menyebutnya <em>tujuan</em>. Fenomenologi bukan hanya teori bahwa ini adalah begitu, tapi menempatkan dalam praktiknya, dorongan untuk mengeksplorasi pandangan-pandangan yang tak berkesudahan. Sebagai satu disiplin, ia berbeda dari dan terkait dengan kunci-kunci lain dalam filsafat: seperti ontologi, epistemologi, logika, dan etika. Tulisan ini secara umum akan mencoba mengeksplorasi sejarah dan varietas fenomenologi. Fenomenologi telah berurat-akar selama berabad-abad, namun berbunga pada karya-karya Husserl, Heidegger, Merleau-Ponty dan lain-lain. Isu-isu fenomenologis mengenai intensionalitas, kesadaran, dan perspektif orang-pertama cukup menyolok pada filsafat pikiran akhir-akhir ini.</p>
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Stangehellini, Giovanni, and Cristian Muscelli. "Real persons' experience of contamination obsession: Hypothese from a Strausian analysis." South African Journal of Psychiatry 13, no. 3 (August 1, 2007): 4. http://dx.doi.org/10.4102/sajpsychiatry.v13i3.18.
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<p>The last two decades have witnessed a growing interest in the relation between philosophy, psychiatry and psychology (PP&P), to the extent that their kinship is now widely recognised. Erwin Straus* was a forerunner in this field. As one of the central scholars of the phenomenological approach to psychology and psychiatry in the 20th century, he acutely confronts the major thinkers of classic philosophy as well as his contemporaries. Through a profound reflection on philosophers (mainly Aristotle, Descartes, Husserl, Freud, Heidegger, Merleau-Ponty) and an engaged dialogue with the most important psychiatrists in his time (such as Binswanger and Minkowski), Straus came to elaborate an original theory whose fundamental basis is the phenomenological recognition of the inconsistency of Cartesian philosophy, of ‘experimental’ psychology (as originally described by Pavlov) and of psychoanalysis.</p>
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Duportail, Guy-Félix. "Les Trois Premiers Principes De L’espace Charnel." Phainomenon 18-19, no. 1 (October 1, 2009): 125–40. http://dx.doi.org/10.2478/phainomenon-2009-0007.
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Abstract A travers la lecture du Visible et de l ‘Invisible, Guy-Félix Duportail se propose de montrer que la notion de chair connaît une structure topologique que l’on peut expliciter sous la forme de trois principes élémentaires : indivision, division, et réversibilité. Ceux-ci constituent l’infrastructure oubliée de la conscience et forment un inconscient phénoménologique (l’invisible- du visible). De plus, ces trois principes de la chair possèdent une signification· ontologique_ Dire que ľêtre est charnel, c’est ipso facto reconnaître la médiation nécessaire d’ un troisième terme qui modifie le lien entre l’Être et le Néant. Ce troisième terme est ľ ouverture qui apparaît dans les phénomènes comme béance et qui s’apparente à l’objet du désir. L’ontologie de Merleau- Ponty dépasse ainsi la philosophie de la conscience de Husserl et de Sartre, de même que l’ontologie désincarnée de Heidegger.
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Borisenko, Nadezhda Nikolaevna. "The concept of the "Other" in the historical and philosophical retrospective." KANT 43, no. 2 (June 2022): 89–93. http://dx.doi.org/10.24923/2222-243x.2022-43.16.
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The purpose of the study is to iidentification of socio-philosophical interpretations of the concept "Other" in the works of philosophers of the XVIII-XX centuries. Scientific novelty. A comparative analysis of the understanding of the "Other" in the philosophical research of G.V.F. Hegel, M. Heidegger, E. Husserl, J.-P. Sartre, S. Frank, M. Bakhtin, M, Merleau-Ponty, M. Buber, E. Levinas, J. Derrida, J. Deleuze, A. Schutz, and also reveals the essential characteristics of the "Other" in he philosophical works of each author, and also defines the conceptual approaches to the "Other" in the philosophy of existentialism and phenomenology. As a result, it is concluded that the "Other" is one of the central categories of social philosophy, mainly in the 19th-20th centuries, however, since the time of Aristotle, philosophers have been interested in the analysis of otherness.
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Parry, Jack. "Shared Reality." idea journal 17, no. 02 (December 1, 2020): 144–62. http://dx.doi.org/10.37113/ij.v17i02.390.
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This article presents a phenomenological inquiry in the extreme environments of the Arctic winter and of ‘Shared Reality’—a hybrid form of virtual reality merging spherical video documentation, virtual reality and present reality. The inquiry was carried out in two parallel spheres of ownness: one in the Arctic and the other in the Shared Reality. The outcome was documented using the footage of a spherical 360° camera in the Arctic and thick description to provide accounts of the lived experience in both spheres of ownness. Shared Reality facilitates a perspective into phenomenology that incorporates multiple key ideas of several important thinkers. The inquiry tests the phenomenological perspectives of Husserl, Heidegger, and Merleau-Ponty, and examines the coupling between body, environment, and lived experience as well as the creative process. The combined experience brings together parallel states of active coping, inhabiting a shared phenomenological field and sphere of ownness.
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Figal, Günter. "Spatial inking." Research in Phenomenology 39, no. 3 (2009): 333–43. http://dx.doi.org/10.1163/008555509x12472022364000.
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AbstractThis paper is an attempt to solve a key problem of phenomenology. The problem is given with the double role of the revealing capacity for which phenomena are present. On the one hand, this capacity must be prior to all phenomena, because it allows phenomena to show themselves and thus to be what they essentially are. On the other hand, the revealing capacity must be situated in the midst of phenomena; it must belong to the phenomenal world in order to have access to it. This problem has been discussed in different versions by Husserl, Heidegger, and Merleau-Ponty, but in every version it remains aporetic. The problem can be solved by conceiving the capacity, which reveals phenomena, as spatial. The paper shows how the essential priority of the revealing capacity as well as its situatedness in the midst of phenomena has spatial character. Phenomenology thus is spatial thinking.
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Romano, Claude. "La perception est-elle intentionnelle ?" Revista Portuguesa de Filosofia 78, no. 3 (August 12, 2022): 647–72. http://dx.doi.org/10.17990/rpf/2022_78_3_0647.
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In this article, Claude Romano challenges one of the more widespread assumptions in the phenomenological school, and especially in Husserl and his disciples, that of the intentional character of perception. Not denying that perception could have some aspects that are intentional (it is linked to attention, it encapsulates sometimes beliefs that are intentional attitudes), he claims that perception is not an intentional relation to the world. Indeed, intentionality is a basic feature of mind that remains connected to a form of representationalism. Now, as Heidegger has suggested with his concept of In-der-Welt-sein, and as Erwin Straus and Maurice Merleau-Ponty also emphasized, perception is rather an innerently bodily relation to world itself, that is, to the world as it exists independently of the mind and beyond all representations. Only such an approach can do justice to our ordinary and philosophical intuitions about the perceived world, and lead us to a genuine variety of phenomenological realism.
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Bauer, Rudolph. "Transitional Space: An Opening of the Experiential Realm Beyond the Mind." Revista Científica Arbitrada de la Fundación MenteClara 4, no. 2 (October 17, 2019): 167–201. http://dx.doi.org/10.32351/rca.v4.2.88.
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Este artículo describe cómo la comprensión psicoanalítica existencial radical de Donald Winnicott de la conciencia de transición y la relación de transición entrelaza nuestra psicología personal y nuestra experiencia más profunda de nuestra propia ontología existencial. Este artículo también aborda las coincidencias ontológicas de nuestra comprensión fenomenológica existencial contemporánea y la praxis tántrica Dzogchen de los siglos VIII y IX. El artículo muestra cómo la comprensión tántrica de Dzogchen CE de los siglos VIII y IX ilumina el pensamiento existencialista que atraviesa la fenomenología trascendental de Husserl y más tarde la fenomenología ontológica de Heidegger y Merleau-Ponty. El artículo también revela cómo estas dos modalidades de psicoterapia fenomenológica existencial y praxis tántrica convergen en el proceso experiencial de auto liberación. El trabajo también describe cómo una experiencia que es de fácil acceso se convirtió en el mundo espiritual patriarcal en algo propio de unos pocos «iluminados» como producto corporativo o marca ofreciendo, así, con este artículo, el más oculto secreto del tantra.
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Larison, Mariana. "Cuestiones fundamentales de fenomenología clásica: un acercamiento a su método y a sus posibles aplicaciones." Escritos 29, no. 62 (2021): 73–83. http://dx.doi.org/10.18566/escr.v29n62.a05.
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La fenomenología es una corriente filosófica que nace en los albores del siglo XX y continúa hasta nuestros días, enmarcada en un proyecto que toma forma durante el primer cuarto del siglo pasado, se diversifica en el segundo y prosigue múltiples caminos a partir de la década 1950. Resulta, por tanto, imposible hablar de “la” fenomenología, y necesario, en cambio, referirnos a un “proyecto” fenomenológico. En este artículo, ofrecemos un acercamiento a los problemas generales, la metodología y las posibles aplicaciones de la filosofía fenomenológica. En un primer momento, se abordará el sentido del proyecto fenomenológico general y el de tres de sus representantes clásicos y fundamentales: nos referimos a Husserl, Heidegger y Merleau-Ponty. En un segundo momento, buscaremos desplegar algunos de los conceptos más significativos en las propuesta de estos autores, destacando sus continuidades y rupturas. Finalmente, propondremos una ejemplo concreto de aplicación de la perspectiva y método fenomenológico a partir de nuestra experiencia contemporánea de la distancia corpórea.
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Haldane, John. "Incarnational Anthropology." Royal Institute of Philosophy Supplement 29 (March 1991): 191–211. http://dx.doi.org/10.1017/s1358246100007542.
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The renaissance of philosophy of mind within the analytical tradition owes a great deal to the intellectual midwifery of Ryle and Wittgenstein. It is ironic, therefore, that the current state of the subject should be one in which scientific and Cartesian models of mentality are so widely entertained. Clearly few if any of those who find depth, and truth, in the Wittgensteinian approach are likely to be sympathetic to much of what is most favoured in contemporary analytic philosophical psychology. Finding themselves in a minority, they might well look elsewhere for support, hoping to establish the idea that opposition to scientific and Cartesian ways of thinking is by no means philosophically eccentric. Perhaps this partly explains the increasing British and North American interest in ‘continental’ thought, particularly as it bears (as most of it does) on the nature of human beings. Husserl, Heidegger, Merleau-Ponty and Sartre are obvious enough subjects for such attention.
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De Freitas da Silva, Claudinei Aparecido. "Foucault e a arqueologia do impensado: paragens fenomenológicas." Revista de Filosofia Aurora 28, no. 45 (April 7, 2016): 859. http://dx.doi.org/10.7213/1980-5934.28.045.ds07.
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Foucault inscreve a fenomenologia num movimento de desconstrução da racionalidade. Esse registro será arqueologicamente operado em As Palavras e as Coisas como signo de uma subversão radical vinda a lume pela “modernidade” em franca oposição à “idade clássica” da cultura no Ocidente, tendo como pano de fundo algo que se revela aquém do cogito: o “impensado”. O que emerge, aqui, é a dimensão mais profunda da razão e da epistémê, ou seja, a camada subterrânea pela qual o acontecimento e a historicidade operam sob a superfície do saber. É essa nova figura que entra em cena, por exemplo, via diferentes discursos como a “alienação” (marxismo), o “inconsciente” (psicanálise) ou o “irrefletido” (fenomenologia). No tocante à tradição fenomenológica, a admissão da Lebenswelt (Husserl), do Dasein (Heidegger), do cogito pré-reflexivo (Sartre) ou da Carne (Merleau-Ponty), o “impensado” transfigura a região privilegiada pela qual o pensamento sempre retorna. Ora, se é patente que Foucault circunscreve essa operação como uma posição de princípio a ser superada, não deixa, contudo, de ser plausível o quanto ele parece selar uma espécie de “aliança à distância” com o espírito fenomenológico. O “retorno às coisas mesmas”, em termos foucaultianos, investe-se de outro estatuto, liberando a história de todo pressuposto teleológico, num regresso ao coração do presente. É esse agenciamento que permite, sob certos aspectos, situar a obra de Foucault próxima a de Merleau-Ponty, à maneira de uma reflexão marginal, “transgressora”, abrindo, pois, uma zona de sombra, “impensada”, em sua infraestrutura última. Tal é a “paragem” interpretativa a ser, aqui, perseguida.
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Pacheco Pacheco, Cristóbal, and Pablo Fossa Arcila. "Cuatro aproximaciones a la experiencia subjetiva desde la metodología de investigación fenomenológica hermenéutica." Revista de Investigación en Psicología 25, no. 1 (June 30, 2022): 135–58. http://dx.doi.org/10.15381/rinvp.v25i1.21788.
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En el presente artículo se realizó una aproximación a los planteamientos centrales a la metodología fenomenológica hermenéutica, como modo de acercamiento a la vivencia subjetiva particular. Es sobre la base de los planteamientos de filósofos tales como Husserl (2012), Heidegger (2020) y Merleau-Ponty (1945), que han surgido posibilidades de acercamiento a la construcción propia de la realidad a nivel particular, lo cual reviste un interesante campo de estudio. Este estudio realiza una revisión sistemática de cuatro formas de aproximación a la experiencia particular desde una dimensión fenomenológica y hermenéutica. Las metodologías consideradas son las siguientes: el paradigma de las ciencias humanas para el estudio fenomenológico de Max Van Manen (1990); el método descriptivo fenomenológico en psicología de Amedeo Giorgi (1986, 2009); la entrevista microfenomenológica de Claire Petitmengin (2006) y el Interpretative Phenomenological Analysis (IPA) de Jonathan Smith y Mike Osborn (2003). Como conclusiones del presente estudio, se visualiza la necesidad de lograr una mayor estructuración metodológica que respete, a la vez, la tradición de un acercamiento desprejuiciado al estudio de los fenómenos, propios de la fenomenología y hermenéutica.
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Breuer, Irene. "Phenomenological Reflections on the Intertwining of Violence, Place and Memory." Studia Phaenomenologica 19 (2019): 153–74. http://dx.doi.org/10.5840/studphaen2019198.
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Acts of violence develop in relation to place and involve the violation of its very limits. Every significant place is a scene of history, its limits embrace presence and sense. As such, it is the life-worldly home of memory. In this article, I will retrieve the bodily affective dimension of the phenomenon of place memory in instances of public commemoration. Drawing on different philosophical horizons like those of mainly Heidegger, Husserl, Merleau-Ponty, Derrida, Adorno, Ricoeur and Bataille, I’ll contrast their different perspectives on the question of the intertwining of violence, place and memory and refer them to the narrative work of memorials (e.g. Libeskind’s and Eisenman’s for Berlin). Insofar violence has been traditionally represented and thereby obliterated by architecture, we may ask how should genocide, as the unspeakable and ungraspable be expressed? I’ll suggest that it can only be attained by the suspension of meaning and presence: A narrative of bodily affections, of pathos, suffering and excess that accounts for what in itself remains beyond expression.
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Santos, Valdirene Aparecida Araujo dos, and Robson Simplicio de Sousa. "A educação em uma abordagem fenomenológica." Educação em Revista 23, no. 1 (November 10, 2022): 267–86. http://dx.doi.org/10.36311/2236-5192.2022.v23n1.p267.
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Este artigo tem como objetivo apresentar um ensaio acadêmico que aborda a Educação em Ciências em uma perspectiva fenomenológica. Partimos da tradição fenomenológica em que apresentamos a fenomenologia transcendental de Husserl, a fenomenologia existencial de Heidegger e a fenomenologia da corporeidade de Merleau-Ponty. Apesar de ter uma longa tradição educacional em outros países, no Brasil, as abordagens fenomenológicas são pouco utilizadas na educação. Uma educação fenomenológica, possibilita que os alunos vivenciem a percepção de fenômenos por meio de experiências sensoriais corpóreas. Para ilustrarmos como essa abordagem tem favorecido o experienciar na educação, realizamos um sobrevoo na tradição histórica de fenomenólogos de língua inglesa, alemã, holandesa e brasileira que articularam/articulam a fenomenologia à educação. Essa abordagem se apresenta como um modo para lidar com a educação e o ensino que ainda se encontram calcados restritivamente na cognição. Isso também se aplica ao contexto da educação em Ciências no qual restringe o acesso à natureza por meio do dualismo cartesiano. Como resultado defendemos que abordagem fenomenológica é um caminho educacional que promove a compreensão do mundo a partir das nossas próprias experiências, da nossa interação com o outro e com o mundo em que vivemos.
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Cheng, Chung-Ying. "Phenomenology and Onto-Generative Hermeneutics: Convergencies." Journal of Chinese Philosophy 42, no. 1-2 (March 3, 2015): 221–41. http://dx.doi.org/10.1163/15406253-0420102015.
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In examining phenomenology as a base onto-generative hermeneutics (onto-hermeneutics) I find the gradual movement from pure phenomenology in Husserl to an ontological phenomenology in Merleau-Ponty through Heidegger and Gadamer. I argue thus that there is an implicit connection between the phenomenological and the ontological. In order to bring out the desirable connection between the two we must have hermeneutic interpretation of one in terms of the other. This leads to the idea of onto-hermeneutic circle of phenomenology and ontology based on the integration of the four phenomenologies which represent a wider comprehension and deeper intuition. It is in terms of this wider comprehension and deeper intuition of reality I introduce the Chinese notion “ben-ti 本體” (root-body) as “onto-generative” as well as onto-phenomenological. I suggest five principles as constituting the basic formulation of such a hermeneutic system as both theory and methodology: (i) Principle of comprehensive observation (guan 观) (the Yijing); (ii) Principle of objective reference (wu 物) (the Yijing); (iii) Principle of perception, reflection, and memory (gan 感) (the Yijing and the Confucian); (iv) Principle of intersubjective understanding and interpretation based on (ren 仁) (the Confucian); and (v) Principle of practical end and action (xing 行) (the Confucian).
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Assoulin, Kobi (Yaaqov). "Memory, Place and Pain in W.G. Sebald's: The Emigrants." ATHENS JOURNAL OF HUMANITIES & ARTS 8, no. 2 (February 23, 2021): 154–72. http://dx.doi.org/10.30958/ajha.8-2-3.
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When we discuss the concept of place, we mostly do so geographically, or as a metaphor. That is, by representing what we think about by geographical notions. This paper avoids this literary tendency by discussing directly the role of actual place in W.G. Sebald's The Emigrants. Not only that, While still acknowledging melancholy's main role in the novel, and the way in which it is discussed in Freud and through Freud et al, the paper takes this melancholy to be a phenomenological spring board for explicating the centrality of place within The Emigrants's melancholy. In order to do this, the paper discusses the role of place within major phenomenological thinkers like Husserl, Heidegger and Merleau-Ponty and the way their discussion dissolves the classical dichotomy of subject/object. However, as this dichotomy is dissolved, it becomes clearer as to the way places do not only belong to human-beings – simultaneously, humans belong to places. Through explicating this, we come to understand in The Emigrants what makes it such a tragic story. While the emigrants find their home to be rooted in places and memories of places, these places carry at the same time a mood of being-at-home and alongside that, a sense of ruins which haunt. Thus they become trapped between the conflicting urges of running toward and running from these memories. A dilemma that is finally solved only, in the novel, through death.
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Jones, David. "A Rhapsody in Pink: Reflections on Seducing Nature through World Philosophies by way of James Joyce’s Ulysses." Interlitteraria 26, no. 1 (August 31, 2021): 249–64. http://dx.doi.org/10.12697/il.2021.26.1.17.
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Through a reflection on color in the natural world by way of James Joyce’s Ulysses, this paper is an ebullient, rhapsodic, and free-flowing associative meditation on the embodied place of humans in nature. Various sources are employed through a variety of philosophic literature: ancient Western, such as Heraclitus, Parmenides, Anaximander, and Plato; the Continental philosophical tradition, such as Nietzsche, Heidegger, Husserl, and Merleau-Ponty; and Asian sources, especially Buddhism (Dōgen and Thich Nat Hanh) and Daoism (Laozi and Zhuangzi). The meditation metaphorically opens with an encounter of the color pink, which is allegorically represented as our entry into the natural world, and how this color has been neutralized through its human intensification in the color red, which in its attempt to exaggerate pink and the natural accomplishes the opposite – the covering up the self-same reality of the world and the human place in the world. The liberation of the feminine by way of Joyce’s character Molly Bloom is heralded as a call to turn again to nature’s world as the only means of human redemption. This turn, or return, is a returning to the natural order by means of learning afresh how to seduce nature to love us as a species again; and in turn, nature holds out an existential challenge to our species – how to say yes, again and again, to who and what we truly are. And the what and who we are is to be in and a part of nature once again.
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Kačerauskas, Tomas. "KŪNAS GYVENAMAJAME PASAULYJE." Problemos 73 (January 1, 2008): 72–82. http://dx.doi.org/10.15388/problemos.2008.0.2017.
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Straipsnyje nagrinėjamas kūno ir gyvenamosios aplinkos santykis. Siekiama parodyti, kad kūnas – ne tik orientavimosi aplinkoje centras, bet ir kūrybinės sąveikos su ja veiksnys. Remiantis Husserliu ir Merleau-Ponty, analizuojamas juslių vaidmuo mums kuriant savo gyvenamąją aplinką. Su Levino pagalba parodoma, kad kūnas inspiruoja ir etinius santykius tarp aplinkos dalyvių, kartu su kuriais kuriama ši aplinka. Kūniškumas interpretuojamas kultūros fenomenologijos ir hermeneutikos kontekste, kur kultūra aiškinama kaip egzistencinio projekto plėtra. Iškeliama tezė, kad kūniškumas yra egzistencinės kūrybos veiksnys kaip mūsų kūno ir aplinkos sąveika. Nagrinėjamas santykis tarp įkūnijimo ir kitų žmogaus kūrybinio aktyvumo pavidalų: įvardijimo, įribinimo, įtikrovinimo. Tvirtinama, kad kūniškumas tarnauja kaip sąveikos tarp įvairių kūrybinio aktyvumo pavidalų veiksnys. Remiantis Platonu ir Aristoteliu teigiama, kad erotiškas kūnas suteikia žmogaus ir jo aplinkos sąveikai kūrybinį judrumą. Pasak autoriaus, mūsų tapsmas aplinkoje, kurią įkūnijame kaip savo gyvenimo erdvę, sudaro kultūros kaip egzistencinės kūrybos turinį. Nagrinėjami ne tik kūno aktyvumo (kūrybiškumo), bet ir pasyvumo (kančios) pradai. Analizuojamas santykis tarp Husserlio pasyviosios sintezės ir Levino pasyvumo Kito akivaizdoje. Teigiama, kad gyvenamosios aplinkos dalyvio kūrybiškumo (ir apskritai kultūros) sąlyga – aktyvumo ir pasyvumo sąveika, kuri yra jo tapatumo kalvė. Pasitelkiamas sudėtinis rato ir sluoksnių modelis. Siekiama pagrįsti egzistencinės kūrybos kaip įvairių gyvenamosios aplinkos sluoksnių sąveikos tezę. Kultūros fenomenologija plėtojama kaip įvairių egzistencinių sluoksnių (etinio, estetinio, techninio) sąveika, kur kūnas atlieka svarbų vaidmenį. Iškeltos tezės iliustruojamos daugiasluoksnio meno (filmų) pavyzdžiais. Pagrindiniai žodžiai: kūnas, aplinka (Umwelt), egzistencija, kūryba, fenomenologija, eros.Body in the Living WorldTomas Kačerauskas SummaryThe article deals with the relation between the body and the living environment. According to the author, the body is not only the centre of orientation in the environment, but also a factor of creative interaction with it. While we are creating our own living environment, the role of the senses is analysed according to the phenomenology of Husserl and Merleau-Ponty. On the grounds of Levinas’ concept it is shown that the body inspires the ethical relationships between participants of the environment which is created together with them as well. The body is interpreted in the context of phenomenological and hermeneutical cultural studies where culture is explained as the development of the existential project (Heidegger). The author raises a thesis that the body is a factor of existential creation as an interaction between our environment and ourselves. The article deals with the relation between embodiment and the other forms of human creative activity such as naming and limiting. The body serves as a factor of interaction among different forms of creative activity. On the grounds of Plato’s and Aristotle’s philosophy it is asserted that the erotic body gives a creative movement to the interaction between man and his environment. Our becoming in an environment, which we embody as our living space, forms the content of culture as an existential creation. There are analysed the principles of both activity (creativity) and passivity (suffering) of the body. The author shows a relation between Husserl’s passive synthesis and Levinas’ passivity in the presence of the Other. The creativity (and culture in general) of a participant of the living environment is conditioned by the interaction between activity and passivity. In this process, the identity of this participant is formed. The article deals with a combined model of both the circle and the layers. Thereby the author aims to substantiate the thesis that existential creation is a co-action of the different layers of the living environment. The phenomenology of culture here is developed as an interaction of different existential layers (ethical, aesthetical, technical) in which the body plays an important role. The theses raised in the article are illustrated with examples of multilayer art (films). Keywords: body, environment (Umwelt), existence, creation, phenomenology, eros. Calibri, sans-serif; font-size: 15px; line-height: 17px;">
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Dastur, Françoise. "La nouvelle image de l’homme dans la philosophie franco-allemande du XVIIe à la fin du XXe siècle." Culture and Dialogue 9, no. 2 (December 23, 2021): 150–66. http://dx.doi.org/10.1163/24683949-12340102.
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Résumé Ce qui est en marche en France du XVIIe au XVIIIe siècle, c’est le processus en quelque sorte irréversible de l’émancipation de l’homme, par la conquête de la liberté intérieure avec Descartes et son cogito, puis par la conquête de la liberté politique avec la révolution de 1789. Mais c’est en Allemagne avec Marx, Nietzsche et Freud que cette centration excessive de l’homme sur lui-même va se voir profondément mise en question. Le culte ainsi rendu à la raison humaine a en effet conduit à un développement des techniques et des sciences qui a permis à l’être humain de s’arracher de manière progressive à l’ordre de la nature, comme le montrent ces grands critiques de la technique moderne que sont Martin Heidegger en Allemagne et Jacques Ellul en France. A l’individualisme qui s’est largement répandu dans les sociétés démocratiques s’oppose dans la philosophie franco-allemande du XXe siècle l’accent mis sur la nécessité pour l’être humain d’être en rapport avec ses semblables, comme le montrent les œuvres de trois philosophes français, Sartre, Merleau-Ponty et Levinas, qui se fondent tous trois sur l’œuvre fondatrice du philosophe allemand Edmund Husserl. C’est à partir de là que l’on peut voir apparaître une nouvelle et paradoxale image du sacré, comme en atteste en Allemagne la poésie de Hölderlin et en France la pensée de Levinas. La perspective anthropocentriste qui a guidé le développement de l’homme occidental depuis la Renaissance se voit ainsi radicalement mise en question. Le dialogue franco-allemand qui a marqué le développement de la pensée philosophique doit par conséquent aujourd’hui s’ouvrir à des influences plus lointaines, à la fois occidentales et orientales, qui sont celles des penseurs écologiques du XIXe siècle et du début du XXe siècle.
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Kwietniewska, Małgorzata. "Maurice Merleau-Ponty: u zarania filozofii różnicy we Francji." Hybris 34, no. 3 (September 30, 2016): 85–98. http://dx.doi.org/10.18778/1689-4286.34.06.
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The article presents a general characterisation of Maurice Merleau-Ponty’s thought, particularly pointing to an ambivalence in his views. According to the author, this ambivalence is created on purpose and leads the philosopher to initiate a French version of philosophy of difference. It turns out that though Merleau-Ponty declares appreciation towards Husserl’s phenomenology and Sartre’s existentialism, he is closer to classical German philosophy: Hegel and Heidegger.
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Kuduma, Anda. "Pilsēta Jāņa Hvoinska dzejā." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 26/1 (March 1, 2021): 233–42. http://dx.doi.org/10.37384/aplkp.2021.26-1.233.
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The article is dedicated to the evaluation of creative work by poet and translator Jānis Hvoinskis, and it characterises the content and artistic qualities of Hvoinskis’s poetry process. The main focus is on the representation of the phenomenon of the city as an essential and characteristic poetic chronotope segment in Hvoinskis’s poetry. The study aims to identify and assess the characteristic kinds of city concept formation and their importance in building Hvoinskis’s artistic style. The article highlights and evaluates the techniques for designing the artistic structure of the indivisible chronotope in Hvoinskis’s poetry. This view is based on the fundamental principles of phenomenology, i.e., an individual phenomenon (phainómeno) is crucial in the reflection of consciousness, inner temporality, intentionality, intersubjectivity, and lifeworld. In turn, the highlight of poetry subject’s primary condition and existential motifs is logically linked to the main ideas of existentialism in their attitude towards the reason of an individual’s existence, relationships to life and death, freedom of will and choice, determinism. The study’s theoretical and methodological basis includes the ideas of phenomenology theoreticians (Edmund Husserl, Maurice Merleau-Ponty, and others) and the theories of existentialism philosophers (Søren Kierkegaard, Martin Heidegger, Jean-Paul Sartre). Hvoinskis’s poetry allows us to speak about a city as a concept, i.e., as a universal and capacious generalising notion (which includes images, notions, symbols) from which its associative components – poetry themes, motifs, images – derive. Thus, it is possible to speak about the depth dimension of the city phenomenon. The city phenomenon in Hvoinskis’s poetry is the landscape that has been adopted as the centre of the world of the lyric subject in both poetry collections that have come out to date: “Lietus pār kanālu e” (Rain over the Channel e, 2009) and “Mūza no pilsētas N” (Muse from City N, 2019). The depth dimension in Hvoinskis’s poetry appears in the natural synthesis of mythical and real chronotope, associatively impressive and plastic imagery, expressive style kindred to surrealism poetics. The city appears as a modernism project created by the logic of industrialisation, simultaneously revealing a metaphysical dimension where symbolic images as constituents of a myth preserve the memory of wholeness of the world. The emotional atmosphere of Hvoinskis’s poetry is defined by the highly existential atmosphere – despite the harsh indifference created by the city, the sadness of existential loneliness, social distance, and aversion towards life, the poet makes the tragic and ugly strangely appealing without losing the feeling of lightness and hope. The poet’s intense intuition and imagination exhibit the congeniality with the 20th-century French modernists. Hvoinskis’s poetry muse is death, which implies life.
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Orth, Ernst Wolfgang, Egbert Witte, Annika Hand, Guido Cusinato, Johannes Balle, and Tobias Keiling. "Buchbesprechungen." Phänomenologische Forschungen 2010, no. 1 (2010): 219–52. http://dx.doi.org/10.28937/1000107839.
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"Ernst Cassirer: Ausgewählter wissenschaftlicher Briefwechsel; Martin Heidegger: Seminare (Übungen) 1937/38 und 1941/42; Gottfried Boehm, Horst Bredekamp (Hg.): Ikonologie der Gegenwart / Antje Kapust, Bernhard Waldenfels (Hg.): Kunst. Bild. Wahrnehmung. Blick. Merleau-Ponty zum Hundertsten; Joachim Fischer: Philosophische Anthropologie. Eine Denkrichtung des 20. Jahrhunderts; Matthias Schloßberger: Die Erfahrung des Anderen. Gefühle im menschlichen Miteinander; Andrea Sebastiano Staiti: Geistigkeit, Leben und geschichtliche Welt in der Transzendentalphänomenologie Husserls"