Academic literature on the topic 'Phenomenological Tradition'
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Journal articles on the topic "Phenomenological Tradition"
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Černý, Michal. "Connectivism in phenomenological-pragmatist tradition." e-Pedagogium 20, no. 2 (September 1, 2020): 7–24. http://dx.doi.org/10.5507/epd.2020.017.
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Embree>, Lester. "Welcome to the phenomenological tradition!" South African Journal of Philosophy 32, no. 4 (October 2, 2013): 395–99. http://dx.doi.org/10.1080/02580136.2013.867395.
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Heiskala, Risto. "Toward semiotic sociology: A synthesis of semiology, semiotics and phenomenological sociology." Social Science Information 53, no. 1 (March 2014): 35–53. http://dx.doi.org/10.1177/0539018413509434.
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Departing from the common view according to which structuralist semiology (the Saussurean tradition), pragmatist semiotics (the Peircean tradition) and phenomenological sociology (Husserl, Schutz, Berger and Luckmann, Garfinkel) are seen as mutually exclusive alternatives, the article attempts to outline their synthesis. The net result of the synthesis is that a conception emerges wherein action theories (rational choice, Weber, etc.) are based on phenomenological sociology, and phenomenological sociology is based on neo-structuralist semiotics, which is a synthesis of the Saussurean and the Peircian traditions of understanding habits of interpretation and interaction. This provides us with a research programme for semiotic sociology.
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Porter, Eileen Jones. "A Phenomenological Alternative to the "ADL Research Tradition"." Journal of Aging and Health 7, no. 1 (February 1995): 24–45. http://dx.doi.org/10.1177/089826439500700102.
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Colledge, Richard. "Thomism and Contemporary Phenomenological Realism." American Catholic Philosophical Quarterly 95, no. 3 (2021): 411–32. http://dx.doi.org/10.5840/acpq2021526225.
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This paper looks to make a small contribution to the critical engagement between philosophical Thomism and phenomenology, inspired by the recent work of the German phenomenologist and hermeneutic thinker Günter Figal. My suggestion is that Figal’s proposal for a broad-based hermeneutical philosophy rooted in a renewed realism concerning things in their externality and “objectivity” provides great potential for a renewed encounter with Thomist realism. The paper takes up this issue through a brief examination of some of the more problematic idealistic features of Kantian and Husserlian thought, before turning to consider how these aspects of the tradition are reframed within Figal’s phenomenological realism. The Thomist position concerning the relation between things and their understanding (including the complex matter of the verbum mentis) is then raised, drawing both on Aquinas’s own texts and the interpretations of Jacques Maritain. Some striking emerging affinities between this tradition and Figal’s hermeneutic phenomenology are noted.
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Kutsenko, N. Yu, and I. V. Yaroslavtseva. "Existential Tradition in Psychological Counseling (the Case of Psychological Counseling in the View of the Gestalt Approach)." Bulletin of Irkutsk State University. Series Psychology 35 (2021): 45–55. http://dx.doi.org/10.26516/2304-1226.2021.35.45.
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The article analyzes natural realization of the principles of the existential tradition in psychological counseling. The existential tradition is taking root in the modern psychological science, and more and more researches and practitioners turn to the phenomenological method being the key one. The urgency of the topic has been justified by the analysis of the authoritative scientific sources. The Gestalt method being clearly phenomenological in orientation has been used as an example of for studying the evidence of the existential tradition in psychological counseling. The cycle of contact of psychological counseling in the framework of the Gestalt approach reflects the content of phenomenological reduction. The stages of the interaction of a counseling psychologist with a client prove to be essentially phenomenological (suggest empathy, “presence”, etc.), with the principle of dialogism being the key one. Besides, psychologist’s appealing to the subjective experience of the client is of great importance.
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Gusev, Maxim A. "PETER VAN INWAGEN’S FIVE THESES OF BEING AND HIS CONTROVERSY WITH THE EXISTENTIALPHENOMENOLOGICAL TRADITION." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2019): 180–93. http://dx.doi.org/10.17072/2078-7898/2019-2-180-193.
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The article considers P. van Inwagen’s theses about being, including the thesis «being is not an activity». In formulating that Inwagen argues with the existential-phenomenological tradition. The article aims to investigate the causes of the misunderstanding between Inwagen and the existential-phenomenological tradition. It is shown that Inwagen treats this tradition as if it were an «objectivist» approach, just like the analytic tradition but presenting another answer to Inwagen’s meta-ontological question. Ignoring the radical difference between the existential-phenomenological approach and the analytical, «objectivistic» approach leads Inwagen to misunderstanding of Heidegger’s statements about being. From the «objectivist» analytical standpoint, the question of existence has nothing to do with the course of our experience, with fact something has been given to us, or with giving meaning to something, etc. That is why Inwagen wonders how existence can be associated with an «activity» at all. For the same reason, Inwagen does not understand why the existential-phenomenological tradition’s adherents talk about some differences in such «activities». From Inwagen’s point of view, all the differences lie in the «nature» of things, not in being. From the «objectivist» point of view, it seems exactly like that, because it is impossible to understand «from the outside», for example, the convergence of awareness and being-in-the-world. Within Inwagen’s objectivist position, Heidegger’s philosophy can only be comprehended as anthropology or psychology, which are studies limited to the topic of human beings or their inner world. The article concludes that although one can deny the phenomenological approach in general, but it is possible to show from the inside of that approach that what Heidegger says in his philosophy is, firstly, meaningful and, secondly, relates to ontology and not to anthropology or psychology.
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Persico, Tomer. "Studying Jewish Meditative Techniques: A Phenomenological Typology and an Interdisciplinary View." Religions 13, no. 7 (July 13, 2022): 648. http://dx.doi.org/10.3390/rel13070648.
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The field of mystical and meditative research lacks a basic typology delineating the varied genres and characteristics of the mystical experience and of the meditative practices that may be correlated to those. Such a state hinders the comparative study of mysticism and meditation through different philosophical, religious and spiritual traditions, or along the chronological development in a single tradition. In this article, I introduce phenomenological typological tools developed in a previous monograph dealing with the Jewish meditative tradition and illustrate how these can be used to analyze the adjustments and the variations between previous and contemporary Jewish mystics, through examining the four different types of mystical experience and five different characteristics of meditative techniques.
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Самарина, Татьяна Сергеевна. "Joachim Wach and the Phenomenological Tradition in the Religious Studies." Theological Herald, no. 2(41) (September 15, 2021): 317–32. http://dx.doi.org/10.31802/gb.2021.41.2.015.
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Целью статьи является определение места Иоахима Ваха (1898-1955 гг.) в феноменологической религиоведческой традиции. Для этого проводятся реконструкция концептуальных основ его религиоведческой системы и философский анализ его теории религиозного опыта, анализируются социологические и религиоведческие элементы, наследие Ваха сопоставляется с трудами классиков немецкой феноменологии религии Р. Отто, Ф. Хайлером. В результате исследования доказывается, что теория Иоахима Ваха близка к идее концентрической схемы Ф. Хайлера, но система Хайлера была препарирована и использована им в угоду модной тенденции социологических исследований. Отмечается, что важный момент в учении И. Ваха составляет его представление об отношениях мастера и ученика. Анализируя эту концепцию, можно заключить, что для социологии Ваха важно не то, что общество воздействует на религию, а то, что религия создаёт общество. Описывая центр религии, И. Вах полностью полагался на концепцию нуминозного Р. Отто. Вах убежден, что в самой сути человека заложено нуминозное чувство, которое активизируется при встрече с тем, что он именовал предельной реальностью, Святым или нуминозным. Диалогические отношения человека и предельной реальности - фундамент религиоведческого метода Ваха. В то же время сам процесс религиозного опыта, его характеристики, значение для жизни индивида больше напоминают не Ahndung Я. Фриза, воспринятый Р. Отто, а чувство, описанное У. Джеймсом. The purpose of the article is to determine the place of Joachim Wach (1898-1955) in the tradition of phenomenology of religion. For this purpose, the reconstruction of the conceptual foundations of his religious system and the philosophical analysis of his theory of religious experience are carried out, the sociological and religious elements are analyzed, the legacy of Wach is compared with the works of the classics of the German phenomenology of religion, R. Otto and F. Heiler. The article shows the proximity of this theory to the concentric model, proposed by F. Heiler, but Heiler’s system was dissected and used by Wach in favor of the fashionable trend of sociological research. In his description of the center of religion J. Wach completely relied on the concept of numinous by R. Otto. Wach is convinced that there is a numinous feeling inherent in the very essence of man, which is activated when man faced with Ultimate reality, Holy or Numinous. The dialogical relations of man and Ultimate reality are the foundation of the Wach’s method of religious studies. At the same time, the process of religious experience itself more closely resembles with religious experience in the terms of W. James.
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Самарина, Татьяна Сергеевна. "Joachim Wach and the Phenomenological Tradition in the Religious Studies." Theological Herald, no. 2(41) (September 15, 2021): 317–32. http://dx.doi.org/10.31802/gb.2021.41.2.015.
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Целью статьи является определение места Иоахима Ваха (1898-1955 гг.) в феноменологической религиоведческой традиции. Для этого проводятся реконструкция концептуальных основ его религиоведческой системы и философский анализ его теории религиозного опыта, анализируются социологические и религиоведческие элементы, наследие Ваха сопоставляется с трудами классиков немецкой феноменологии религии Р. Отто, Ф. Хайлером. В результате исследования доказывается, что теория Иоахима Ваха близка к идее концентрической схемы Ф. Хайлера, но система Хайлера была препарирована и использована им в угоду модной тенденции социологических исследований. Отмечается, что важный момент в учении И. Ваха составляет его представление об отношениях мастера и ученика. Анализируя эту концепцию, можно заключить, что для социологии Ваха важно не то, что общество воздействует на религию, а то, что религия создаёт общество. Описывая центр религии, И. Вах полностью полагался на концепцию нуминозного Р. Отто. Вах убежден, что в самой сути человека заложено нуминозное чувство, которое активизируется при встрече с тем, что он именовал предельной реальностью, Святым или нуминозным. Диалогические отношения человека и предельной реальности - фундамент религиоведческого метода Ваха. В то же время сам процесс религиозного опыта, его характеристики, значение для жизни индивида больше напоминают не Ahndung Я. Фриза, воспринятый Р. Отто, а чувство, описанное У. Джеймсом. The purpose of the article is to determine the place of Joachim Wach (1898-1955) in the tradition of phenomenology of religion. For this purpose, the reconstruction of the conceptual foundations of his religious system and the philosophical analysis of his theory of religious experience are carried out, the sociological and religious elements are analyzed, the legacy of Wach is compared with the works of the classics of the German phenomenology of religion, R. Otto and F. Heiler. The article shows the proximity of this theory to the concentric model, proposed by F. Heiler, but Heiler’s system was dissected and used by Wach in favor of the fashionable trend of sociological research. In his description of the center of religion J. Wach completely relied on the concept of numinous by R. Otto. Wach is convinced that there is a numinous feeling inherent in the very essence of man, which is activated when man faced with Ultimate reality, Holy or Numinous. The dialogical relations of man and Ultimate reality are the foundation of the Wach’s method of religious studies. At the same time, the process of religious experience itself more closely resembles with religious experience in the terms of W. James.
Dissertations / Theses on the topic "Phenomenological Tradition"
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Biebighauser, Jeffrey. "Augustine and the phenomenological tradition." Thesis, University of Nottingham, 2012. http://eprints.nottingham.ac.uk/12725/.
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This essay traces the reception of Augustine in the 20th and 21st century phenomenological tradition. It gives special attention to recent monographs on Augustine by Jean-Luc Marion and Jean-Louis Chrétien, but contextualises these both fore (by examining the earlier work of Edmund Husserl and Martin Heidegger, as well as earlier and less determinative Augustinian engagements by Marion and Chrétien) and aft (by critically considering the philosophical, philological and theological implications of phenomenology for the study of Augustine). The cross-fertilization of its study of Augustine himself and its study of the various phenomenological appropriations of Augustine sheds new light on the Augustinian questions of Platonism, ontology, and the role of Scripture in philosophy.
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Maynard, Howard Ceri. "Bergson and the phenomenological tradition : a study of pre-phenomenological anticipations in Bergson." Thesis, Keele University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287971.
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Firnhaber, Michael Paul. "Experiencing rock art : a phenomenological investigation of the Barrier Canyon tradition." Thesis, University College London (University of London), 2008. http://discovery.ucl.ac.uk/1444172/.
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The Barrier Canyon Style of rock art is found in south-eastern Utah, United States. It is the work of Late Archaic hunter-gatherers, and dates from approximately 4000 to 1500 B.P. This painted tradition is dominated by abstracted anthropomorphic figures, often depicted life-size. The landscape is a rugged one of deep, dry canyons bordered by sheer sandstone cliffs. It is within these canyons that the rock art is found. The methodological foundations for this study are catered to different facets of the tradition. The macro-topography of the land lends itself well to current trends in the study of rock art and landscape. The micro-topographies of individual sites are ideal subjects for phenomenological and kinaesthetic investigations of place. The large anthropomorphic motifs are best examined in terms of Alfred GelTs theories of art and agency. Metaphor theory helps find meaning in all these elements. Together, they provide an understanding of the relationships between the rock art, the landscape, and those who produced and consumed the sites and their images. The study begins with an experiential exploration of the study area---an embodied discussion of being-in-the-land. It proceeds through a discussion of how sites are discovered and accessed, and then moves on to a smaller-scale study of the physicality of the sites and the demands placed on the visitor by their local topography. Next, the study explores the positioning of the images on the rock, examining the agentive properties of the figures, and the immediate kinaesthetic effects the images impose on the visitor. From here, the art is explored in detail, and then a series of in-depth case studies apply the findings on a site-specific level. Finally, a concluding chapter discusses metaphors gleaned from the art and the land, and brings them together with the experiences described to provide a fuller understanding of this rock art tradition. I, the undersigned Michael Paul Firnhaber, confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been indicated in the thesis.
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Dehghani, Hessam. "TheTopology of Community in Aristotle: A Phenomenological Approach." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108643.
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Thesis advisor: Richard . KearneyThis work responds to the question of community at an ontological level before notions such as identity and subjectivity have been assumed. I ask the question of community in terms of the principles that give rise to the being-togetherness of people. Modern philosophy’s responses are famously a version of Laws, social contracts, universal definitions, ideals, and values. Post-enlightenment philosophy assumes such categories as laws, norms, and religions across the board, applying them to all gatherings of peoples. Especially with respect to the Islamic community, and more particularly during the colonial era, categories such as religion and religious laws were used by orientalists to define Muslims, non-Muslims, and different sectors among them. Against this background, this work attempts to study the gathering of “a people” and the genesis of the laws at an ontological level. This approach will ultimately show how one’s interpretation of the existence of beings in general reflects one’s reading of the legal or political gatherings in particular. I will argue that Heideggerian and post-Heideggerian phenomenology can serve as allies since they have already initiated this line of questioning by their radical critique of the authority of the subject. Heidegger separates his way from the mainstream phenomenology by formulating his critique of subjectivity by way of reviving the Greek, especially Aristotle’s philosophy. Through what he calls Destruktion, or deconstruction of the tradition, he shows that the above-mentioned modern formulations of the self and the world are ultimately based on a certain scholastic reading of Aristotle, which reduces all meanings of being to a categorial one. Derrida carries this critique of identity over to the ethical and political realm. He investigates human beings’ interpretive relation to “otherness” by replacing identity or self with “following.” The “otherness” that we are in “following” can be a god, another human being, the animals and the environment, or the tradition of the past. In all these relationships, the hermeneutic strategy towards “otherness” is principally the same. Derrida’s suggestion for the most authentic mode of ‘following’ is deconstruction itself. He shows that there are the same schematic formulations involved in explaining the coming-to-be and gathering of things in nature as are involved with “a people” in a community. The genesis and the function of laws are the same in the creation of events and bodies in a natural world as the actions and productions in a political and ethical realm. Following such a critique, especially through Derrida’s deconstruction, I try to reveal the forces in Aristotle’s text that can potentially lead to two different formulations of the gathering of a people. For Aristotle, the notions of hylomorphism and teleology explain the genesis of multiplicity and difference. In the political and ethical realm, these principles give rise to the constitution of a just “exchange community.” The critique of these notions opens the door for alternative modes of gathering. By questioning the predetermined end (telos), I will suggest that the generation of multiplicity and gatherings become “nomadic.” Thus, deconstruction as the most authentic attitude towards “otherness,” when applied to Aristotle’s teleology, turns into “nomadic distribution” and “nomadic following” of the other. As an example of the effect of this critique and its actual ethical and legal consequence, in the history of philosophy and among actual communities, I examine the genesis of gatherings and laws in Islam and among Muslims. I explain what it means to “follow” the other in nature and in human society in Islam. Finally, I examine what it means to be a nomadic follower of the laws of Islam. I argue that the rituals of Islam, like Hajj, illustrate the being of Muslims as the followers of otherness in the most explicit way. The analysis of Hajj reveals the conflict of laws and justice because the ritual is not about mere obedience to laws. Instead, through performing it, Muslims are led to contemplate and wonder about their relationship to God, nature, and their fellow human beings. In Hajj, the nature of “following” is illustrated and brought to light
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
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Jonutytė, Jurga. "Tradition as an experience of time: the intersection of phenomenological and narratological perspectives." Doctoral thesis, Lithuanian Academic Libraries Network (LABT), 2007. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2007~D_20071109_154210-66473.
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In recent years, philosophy of history has somewhat outgrown the two fields of interests often prescribed to that branch of philosophy: historiosophy and historics. Ordinarily, this outgrowth is inspired by efforts to reflect new forms of historiography (such as microhistory or history of daily life). However, such a move is also employed in attempting to explain non-professional, pre-theoretical or even pre-thematic relation to historical past. A daily historical consciousness – a notion that has became possible only in the latest philosophy of history – is investigated here as a phenomenon of tradition. As is the case with all concepts, sense of the concept of tradition is flexible, given its history, development and future tendencies. In view of the usage of the word “tradition” in contemporary practical and theoretical contexts, it is clear that this concept enjoys few open means of further development. It can be radicalized, i.e., made into a fetish or almost into a slogan; on the contrary, it can be demonized. It can also be seen as the name of a phenomenon experienced in all lives, irrespective of the time and culture in which they are lived. Of course, levels and intensities of these experiences are different. In all senses, the term tradition denotes a human way to understand a social dimension of time, and to act in that time. From the philosophical point of view, tradition is an aspect of the intersubjectivity of consciousness, and as such possesses its own... [to full text]Disertacijoje analizuojama tradicija kaip istorijos filosofijos problema. Disertacijos tikslas – ištirti tradicijos dinamiką kaip savitą laiko patirtį, parodant tradicijos sąvokos vietą ir jos produktyvumą šiuolaikinėje istorijos filosofijoje. Teorinis disertacijos pagrindas – fenomenologijos ir naratologijos sankirta, kuri pastaruosius kelis dešimtmečius formuojasi kaip atskira kultūros reiškinių apmąstymo metodika. Tradicijos tema istorijos filosofijoje plėtojama lygiagrečiai su doktrinomis, analizuojančiomis daugiasluoksnio, skirtingų tankių ir ritmų istorinio laiko patirtis. Fenomenologijoje ši tema atsiranda kaip intersubjektyvios laiko patirties apmąstymų tęsinys, naratologijoje – kaip pasakojimo situacijos ir dinamiškos pasakojimo struktūros analizės tąsa. Taigi naratyvo teorija, kaip ir fenomenologinė intersubjektyvumo teorija, įgalina tirti daugumą klausimų, susijusių su tradicijos fenomenu: istorinio laiko patirčių modusus, kolektyvinės atminties, naratyvinės tapatybės formavimosi klausimus. Pirmojoje bei antrojoje disertacijos dalyse parodoma tradicijos sąvokos raida istorijos filosofijos kontekste bei paaiškinamos prielaidos tradicijos kaip filosofinės problemos atsiradimui naratologijoje bei fenomenologijoje. Trečiojoje dalyje, remiantis abiejų krypčių teiginiais bei konceptais, ištiriami svarbiausi tradicijos kaip istorinio laiko patirties struktūriniai aspektai. Paskutinėje disertacijos dalyje analizuojamos tradicijos temos plėtojimo praktiniuose ir teoriniuose... [toliau žr. visą tekstą]
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Stermotich, Cappellari Francesco. "Spiritual in Islamic calligraphy : a phenomenological approach to the contemporary Turkish calligraphic tradition." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31386.
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The aim of this thesis is to highlight the relevance of the spiritual dimension of Islamic calligraphy, focusing on the Turkish contemporary calligraphic tradition. Academic literature in the field has been dominated by the tendency to focus on the objects produced by artists, neglecting their personal experience and understanding of the art. Using a phenomenological perspective, I give voice to calligraphers I met in Istanbul and Konya, letting emerge their views on issues related to the relationship between art, religion and spirituality. I explore several themes that have arisen from the interviews I conducted with fifteen exponents of the contemporary tradition, organised as a journey from the most material aspects to the most abstract ones. The exploration of these themes starts with the symbolism hidden behind physical calligraphic tools, moving to the analysis of the symbolism of the point and the letters, elementary forms of the calligraphic creations. The bodily dimension has been taken into consideration, showing how the control of the body is an essential aspect of the calligraphic practice. The art can be conceived as a pathway requiring the development of several moral qualities and virtues, all necessary to improve both the artistic capabilities and the spiritual maturity of the practitioner, until the achievement of the authorisation to teach the art. Once a calligrapher reaches the license and the mastery of the art, they bear the responsibility of transmitting the art to others. Furthermore, they become agents of remembrance, portraying in the most beautiful manners the verses of the Quran in social religious spaces, as in mosques, or on calligraphic panels acquired by individual collectors or museums. Since their artwork focuses on representing religious materials, including the remembrance of the attributes of God and of Prophet Muhammad, their art is considered an act of worship. Finally, I investigate what the meaning of Divine Beauty is in Islamic calligraphy, presenting the perspectives of Turkish calligraphers and analysing the connections between the artistic form and the meaning of the contents of specific calligraphic works. In conclusion, I have not limited my analysis to the formal aspects of the art, rather I have highlighted the existential dimension of a complex practice which connects together several aspects of the human being, including the spiritual dimension. Thus, the traditional stream of Turkish contemporary calligraphy can be seen as a full manifestation of a culture, a lifestyle and a religion.
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Araujo, Renata Amaral. "Uma tradição viva: raízes para a alma - uma análise fenomenológica de experiências de pertencer em uma comunidade rural de Minas Gerais." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/47/47133/tde-09122009-095213/.
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O tema abordado nessa tese refere-se à constituição do sujeito contemporâneo dentro de uma perspectiva cultural especificamente marcada pela experiência religiosa: a devoção a Nossa Senhora de Nazareth em Morro Vermelho (Caeté/MG). Utilizando-se desse campo fértil de expressão da nossa cultura brasileira as festas populares , buscamos investigar, descrever e discutir como, dentro desse contexto, emerge a experiência do pertencer como uma maneira de conceber a si mesmo. Para alcançar esse objetivo, verificamos como a experiência comunitária em Morro Vermelho, ordenada pela devoção mariana, contribui para a dinâmica do pertencer, ensejando a experiência de pertença local. Para isso, foi necessário: a) análise de três entrevistas coletadas durante os preparativos e a realização propriamente dita da festa de Nossa Senhora de Nazareth, em 2001, à luz da seguinte problematização: a relação entre o desenvolvimento da devoção, para os moradores de Morro Vermelho, e a emergência da experiência de pertencer a esse local; b) o delineamento dos elementos presentes na experiência comunitária dessa vila que favorecem a experiência do pertencer; c) a compreensão da dinâmica do pertencer, assim como vivida pelos entrevistados, e a sua influência na consciência que eles têm de si. Escolhemos a Fenomenologia Clássica de Husserl como método de análise, apoiando-nos também em alguns adeptos dessa escola filosófica, que nos auxiliaram na compreensão dos passos necessários para alcançarmos os significados essenciais da experiência assim como vivida pelos sujeitos reais, em consonância com a contribuição própria da Psicologia. Em seguida, mostramos o percurso comum da pertença entre os entrevistados, através da elaboração da experiência-tipo, identificando dois eixos comuns: a) conhecimento, verificação e relacionamento pessoal com Nossa Senhora de Nazareth: que ressalta o desenvolvimento da devoção para cada entrevistado, até o processo de verificação da tradição recebida; e b) do relacionamento pessoal com Nossa Senhora de Nazareth, nasce a construção da festa: que revela o comprometimento pessoal dos entrevistados com a festa, por meio do chamado a realizar uma tarefa específica nas comemorações marianas, a memória do relacionamento com a Santa como o lugar da pertença e a resposta ao chamado da Padroeira como uma manifestação de gratidão e expressão do pertencer. Após essa etapa, dialogamos com alguns autores, a partir de temáticas que apareceram na análise e na elaboração da experiência-tipo, tais como: a importância do conhecimento tradicional para a modernidade, a função da tradição oferecer raízes para a alma e como acontece a relação de pertença a um determinado povo. Por fim, realizamos o que a perspectiva fenomenológica intitula reconstrução teórica do vivido, a partir do confronto entre a estrutura da vivência de pertença dos entrevistados de Morro Vermelho como uma concepção de si e a contribuição de alguns autores, em conformidade com a elaboração da experiência dos depoentes, estruturada em três pontos: a) a origem do pertencer é uma tradição viva: a oferta de um referencial; b) a apreensão do significado da tradição: condição para um pertencer consciente; e c) a consciência de pertencer se concretiza na construção da festa: pertença como concepção de si mesmo.This thesis refers to the contemporary individual constitution in a cultural perspective specifically marked by the religious experience: the devotion to Our Lady of Nazareth in Morro Vermelho (Caeté/MG). We investigated, described, and discussed - through this fertile field of expression in our Brazilian culture, our popular celebrations how the experience of belonging emerges as a way of oneself´s conception in this context. To reach this objective, we analyzed how the community experience in Morro Vermelho, ordered by the Mariana devotion, contributes to the sense of belonging dynamic, giving opportunity to the local experience. For this it was necessary: a) the analysis of three interviews collected during the preparation and party of Our Lady of Nazareth, in 2001, facing the following situation: the relationship between the development of devotion, for the citizens of Morro Velho, and the manifestation of the sense of belonging experience to this place; b) the description of the elements in the community life of this village that help in the sense of belonging experience; c) the understanding of the dynamic of the sense of belonging, as it is experienced by the interviewees, and its influence in their self-awareness. We chose the Classic Phenomenology by Husserl as the analysis method, as well as some of his followers, what helped in the comprehension of the necessary steps to reach the essential meanings of the experiences lived by the real individuals, in accordance to the Psychology contribution. After that, we showed the common path of the belonging feeling among the interviewees, through the elaboration of the experience, identifying two common axes: a) knowledge, verification, and personal experience with Our Lady Nazareth: that emphasizes the development of the devotion for each interviewee, until the process of verification of the received tradition and b) from the personal relationship with Our Lady Nazareth, the party organization starts: which reveals the personal commitment of the interviewees to the party, through the requirement to make the specific task in the Mariana celebrations, the memory of the relationship with the Saint as a place of belonging and the answer to the requirement from the patroness as a manifestation of gratitude and expression of the belonging feeling. After this step, we interact with some authors, using themes from the analysis and elaboration of the experience, such as: the importance of the traditional knowledge for the modern life, the function of the tradition to offer roots for the soul and how the relation of the sense of belonging happens in a group of people. In the end, we made the theoretical reconstruction according to the a phenomenological perspective of the experiences, based on the confrontation between the structure of the sense of belonging experience of the interviewees from Morro Vermelho as a self-conception and the contribution of some authors, according to the experience elaboration of the witnesses, structured in three ways: a) the origin of the sense of belonging is a live tradition: the offer of a frame of reference; b) the apprehension of the meaning of the tradition: the basis for a conscious belonging feeling; and c) the conscience of belonging gets concrete in the construction of the party: sense of belonging as a self-awareness.
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Grant, Stuart. "Gathering to Witness." Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/2057.
Full textAbstract:
People gather. Everywhere. They gather to witness. To tell and to listen to stories. To show what was done, and how what is to be done might best be done. To perform the necessary procedures to make sure the gods are glorified and the world continues to be made as it should. To dance, to heal, to marry, to send away the dead, to entertain, to praise, to order the darkness, to affirm the self. People are gathering. As they always have—everywhere. Doctors, lawyers, bankers and politicians don evening wear to attend performances in which people sing in unearthly voices in languages they do not understand, to sit in rows, silent, and to measure the appropriate length of time they should join with each other in continuing to make light slapping noises by striking the palms of their hands together to show their appreciation at the end of the performance. One hundred thousand people gather on the last Saturday of September every year in a giant stadium in the city of Melbourne, Australia at the “hallowed turf” of the Melbourne Cricket Ground, to watch 36 men kick, punch and catch an oval shaped ball with each other, scoring points by kicking it between long sticks planted in the ground. The gathered multitude wears the same ritual colours as the men playing the game. They cry out, stand and sing anthems. This game is played and understood nowhere else in the world, but in the Melbourne cultural calendar it is the most important day of the year. It is what makes Melbourne Melbourne. Before the whitefella came, aborigines from the clans of the Yiatmathang, Waradjuri Dora Dora, Duduroa, Minjambutta, Pangerang, Kwatt Kwatta—the wombat, kangaroo, possum, Tasmanian tiger, echidna, koala and emu, would gather on the banks of the Murray River, near what is now the twin cities of Albury/Wodonga to organize marriages, perform initiations, to lay down weapons, to dance, to settle debts and disputes, to tell stories, to paint their bodies, and to request permission from the Yiatmathang to cross the river and make the climb to the top of Bogong High Plains in late spring, to feast on the Bogong moths arriving fully grown after their flight from Queensland, ready to be sung, danced and eaten. On the island of Sulawesi, a son of a family bears the responsibility of providing the largest possible number of buffalo to be sacrificed at the funeral of his father. A sacrifice which will condemn the son to a life of debt to pay for the animals which must be slaughtered in sufficient number to affirm the status of his family, provide enough meat to assure the correct distributions are made, and assure that his father has a sufficiently large herd in Puya, the afterworld. Temporary ritual buildings for song and dance must be constructed, effigies made, invitations issued. Months are spent in the preparations. And then the people will arrive, family, friends, colleagues and tourists, in great numbers, from surrounding villages, from Ujung Pandang, from Jakarta, from Australia, from Europe, from the USA, to sing, dance, talk, look and listen. And if the funeral is a success, the son will gain respect, status and honour for himself, and secure a wellprovided journey to the afterlife for his father. In a primary school playground, in an outer suburb of any Australian city, thirty parents sit in a couple of rows of metal and plastic chairs on a spring afternoon to watch their own and each other’s children sing together in hesitant or strident voices, in or out of time and tune versions of well-known popular songs praising simple virtues are applauded; the younger the children, the greater the effort, the longer and louder the applause. Some of these people are the same doctors, bankers and lawyers who had donned evening wear the night before at opera houses, now giving freely of the appreciative palm slapping sound held so precious in that other environment. And they will gather and disperse and regather, at times deemed appropriate, at the times when these gatherings have always occurred, these lawyers, doctors, sons, mothers, sports fans, when and where they can and should and must, to sing, to dance, to tell stories, to watch and listen, to be there with and among each other bearing witness to their faith, their belief, their belonging, their values. But what, in these superficially disparate, culturally diverse and dispersed groups of people, what draws them, what gathers an audience, what gathers in an audience, and what in an audience is salient for the audience members? What gathers, what gathers in an audience?
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Grant, Stuart. "Gathering to Witness." University of Sydney, 2007. http://hdl.handle.net/2123/2057.
Full textAbstract:
Doctor of PhilosophyPeople gather. Everywhere. They gather to witness. To tell and to listen to stories. To show what was done, and how what is to be done might best be done. To perform the necessary procedures to make sure the gods are glorified and the world continues to be made as it should. To dance, to heal, to marry, to send away the dead, to entertain, to praise, to order the darkness, to affirm the self. People are gathering. As they always have—everywhere. Doctors, lawyers, bankers and politicians don evening wear to attend performances in which people sing in unearthly voices in languages they do not understand, to sit in rows, silent, and to measure the appropriate length of time they should join with each other in continuing to make light slapping noises by striking the palms of their hands together to show their appreciation at the end of the performance. One hundred thousand people gather on the last Saturday of September every year in a giant stadium in the city of Melbourne, Australia at the “hallowed turf” of the Melbourne Cricket Ground, to watch 36 men kick, punch and catch an oval shaped ball with each other, scoring points by kicking it between long sticks planted in the ground. The gathered multitude wears the same ritual colours as the men playing the game. They cry out, stand and sing anthems. This game is played and understood nowhere else in the world, but in the Melbourne cultural calendar it is the most important day of the year. It is what makes Melbourne Melbourne. Before the whitefella came, aborigines from the clans of the Yiatmathang, Waradjuri Dora Dora, Duduroa, Minjambutta, Pangerang, Kwatt Kwatta—the wombat, kangaroo, possum, Tasmanian tiger, echidna, koala and emu, would gather on the banks of the Murray River, near what is now the twin cities of Albury/Wodonga to organize marriages, perform initiations, to lay down weapons, to dance, to settle debts and disputes, to tell stories, to paint their bodies, and to request permission from the Yiatmathang to cross the river and make the climb to the top of Bogong High Plains in late spring, to feast on the Bogong moths arriving fully grown after their flight from Queensland, ready to be sung, danced and eaten. On the island of Sulawesi, a son of a family bears the responsibility of providing the largest possible number of buffalo to be sacrificed at the funeral of his father. A sacrifice which will condemn the son to a life of debt to pay for the animals which must be slaughtered in sufficient number to affirm the status of his family, provide enough meat to assure the correct distributions are made, and assure that his father has a sufficiently large herd in Puya, the afterworld. Temporary ritual buildings for song and dance must be constructed, effigies made, invitations issued. Months are spent in the preparations. And then the people will arrive, family, friends, colleagues and tourists, in great numbers, from surrounding villages, from Ujung Pandang, from Jakarta, from Australia, from Europe, from the USA, to sing, dance, talk, look and listen. And if the funeral is a success, the son will gain respect, status and honour for himself, and secure a wellprovided journey to the afterlife for his father. In a primary school playground, in an outer suburb of any Australian city, thirty parents sit in a couple of rows of metal and plastic chairs on a spring afternoon to watch their own and each other’s children sing together in hesitant or strident voices, in or out of time and tune versions of well-known popular songs praising simple virtues are applauded; the younger the children, the greater the effort, the longer and louder the applause. Some of these people are the same doctors, bankers and lawyers who had donned evening wear the night before at opera houses, now giving freely of the appreciative palm slapping sound held so precious in that other environment. And they will gather and disperse and regather, at times deemed appropriate, at the times when these gatherings have always occurred, these lawyers, doctors, sons, mothers, sports fans, when and where they can and should and must, to sing, to dance, to tell stories, to watch and listen, to be there with and among each other bearing witness to their faith, their belief, their belonging, their values. But what, in these superficially disparate, culturally diverse and dispersed groups of people, what draws them, what gathers an audience, what gathers in an audience, and what in an audience is salient for the audience members? What gathers, what gathers in an audience?
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Mosengo, Blaise Mfruntshu. "A Phenomenological Study of Academic Leaders at the Marianist University in the Democratic Republic of Congo." University of Dayton / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1555362691197213.
Full textBooks on the topic "Phenomenological Tradition"
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Fichte and the phenomenological tradition. Berlin: De Gruyter, 2010.
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Waibel, Violetta L., Daniel Breazeale, and Tom Rockmore, eds. Fichte and the Phenomenological Tradition. Berlin, New York: DE GRUYTER, 2010. http://dx.doi.org/10.1515/9783110245288.
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Waibel, Violetta L. Fichte and the phenomenological tradition. Berlin: De Gruyter, 2010.
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Robert, Sokolowski, ed. Edmund Husserl and the phenomenological tradition: Essays in phenomenology. Washington, D.C: Catholic University of America Press, 1988.
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Annual symposium of the Simon Silverman Phenomenology Center (9th 1991 Pittsburgh, PA). Ethics and responsibility in the phenomenological tradition: The ninth annual symposium of the Simon Silverman Phenomenology Center. Pittsburgh: Duquesne University, Simon Silverman Phenomenology Center, 1992.
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Fuss, Michael. Buddhavacana and Dei verbum: A phenomenological and theological comparison of scriptural inspiration in the Saddharmapuṇḍarīka sūtra and in the Christian tradition. Leiden: E.J. Brill, 1991.
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Miyata, Taisen. A study of the ritual mudrās in the Shingon tradition: A phenomenological study on the eighteen ways of esoteric recitation (Jūhachidō nenju kubi shidai, Chūin-ryū) in the Koyasan tradition. [Sacramento, Calif.?: s.n.], 1998.
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Self, no self?: Perspectives from analytical, phenomenological, and Indian traditions. Oxford: Oxford University Press, 2011.
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Spindel Conference (20th 2001 University of Memphis). Origins: The common sources of the analytic and phenomenological traditions. Edited by Horgan Terence, Tienson John, Potrč Matjaž, and University of Memphis. Dept. of Philosophy. Memphis, Tenn: University of Memphis, Dept. of Philosophy, 2002.
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Spindel Conference (20th 2001 University of Memphis). Origins: The common sources of the analytic and phenomenological traditions. Edited by Horgan Terence, Tienson John, Potrč Matjaž, and University of Memphis. Dept. of Philosophy. Memphis, Tenn: University of Memphis, Dept. of Philosophy, 2002.
Find full textBook chapters on the topic "Phenomenological Tradition"
1
Jardine, James, and Thomas Szanto. "Empathy in the phenomenological tradition." In The Routledge Handbook of Philosophy of Empathy, 86–97. New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315282015-9.
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Moran, Dermot. "The Personal Self in the Phenomenological Tradition." In Identity and Difference, 3–35. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40427-1_1.
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Drummond, John J. "Introduction: The Phenomenological Tradition and Moral Philosophy." In Contributions to Phenomenology, 1–13. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-015-9924-5_1.
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Rendtorff, Jacob Dahl. "The Phenomenological Tradition: Experience, Body and Ethics." In Ethical Economy, 77–98. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-8845-8_4.
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Walsh, Philip J., and Jeff Yoshimi. "Philosophy of mind in the phenomenological tradition." In Philosophy of Mind in the Twentieth and Twenty-First Centuries, 21–51. New York : Routledge, 2018. | Series: The history of the philosophy of mind ; Volume 6: Routledge, 2018. http://dx.doi.org/10.4324/9780429508127-2.
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Todres, Les. "Embracing Ambiguity: Transpersonal Development and the Phenomenological Tradition." In Embodied Enquiry, 164–74. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230598850_14.
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Čopelj, Erol. "A Phenomenology of Mindfulness, and Related Phenomena." In Phenomenological Reflections on Mindfulness in the Buddhist Tradition, 196–226. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003219057-9.
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Čopelj, Erol. "Radicalising the Reduction." In Phenomenological Reflections on Mindfulness in the Buddhist Tradition, 148–95. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003219057-8.
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Čopelj, Erol. "Mindfulness in the Contemporary Literature, a Critical Analysis." In Phenomenological Reflections on Mindfulness in the Buddhist Tradition, 61–111. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003219057-5.
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Čopelj, Erol. "Introduction." In Phenomenological Reflections on Mindfulness in the Buddhist Tradition, 1–12. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003219057-1.
Full textConference papers on the topic "Phenomenological Tradition"
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Antunes Morais, Rodrigo, and Antonio Roberto Chiachiri Filho. "TRANSMEDIATION AND SCHIZOPHRENIA: A PHENOMENOLOGICAL PROPOSAL." In New Semiotics. Between Tradition and Innovation. IASS Publications, 2015. http://dx.doi.org/10.24308/iass-2014-028.
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Madni, I. K., and M. Khatib-Rahbar. "Modeling and Phenomenological Aspects of Severe Accidents in Integral Pressurized Water Reactors." In ASME 2011 Small Modular Reactors Symposium. ASMEDC, 2011. http://dx.doi.org/10.1115/smr2011-6618.
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This paper focuses on modeling and phenomenological issues relevant to analysis of severe accidents in integral Pressurized Water Reactors (iPWRs). It identifies relevant thermal-hydraulics, melt progression and fission product release and transport phenomena, and discusses the applicability of the MELCOR computer code to modeling of severe accidents in iPWRs. Areas where the current MELCOR severe accident modeling framework has limitations in the representation of phenomenological processes are identified and examples of possible modeling remedies are discussed. The paper identifies modeling and phenomenological issues that contribute to differences in the calculated reactor coolant system and containment response for iPWRs as compared to traditional PWRs under severe accident conditions.
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Bezverkhin, Andrei. "PHENOMENOLOGY OF TAO." In PHILOSOPHY, SOCIOLOGY, LAW: TRADITIONS AND PROSPECTS: The 30th anniversary of the Institute of Philosophy and Law of the Siberian Branch of the Russian Academy of Sciences. Institute of Philosophy and Law of the Siberian Branch of the Russian Academy of Sciences, 2020. http://dx.doi.org/10.47850/s.2020.1.1.
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This article makes an attempt at a phenomenological description of the experience of the Tao experience and highlighting the essence of this phenomenon with an epistemological distinction between two levels of description. In the first plan, the metaphysical formulation of the idea of Tao is set as a transcendentally laid first principle of all that exists. The second plane of description formulates the essence of the subjective experience of Tao in transcendental consciousness.
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Uya, Yifan. "Collaborative Vibration: The Mythic Journey of A Coal Boy." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.119.
Full textAbstract:
Acknowledging the Anthropocene crisis, my research examines myth and myth-making to reimagine the role of Claude Lévi-Strauss’ bricoleur concept. Following Joseph M. Coll’s Taoist and Buddhist systemic thinking inspired theory of sustainable transformation, the practice-led project evolves into the making of an essayist film that conveys a specific personal myth.My research reckons that a bricoleur should perceive myth-making as an organic growing organisation that acquires intuition and posteriori knowledge. And focus on a narrative that evolves into the mythic identity of a piece of coal and a bar-tailed godwit corresponding to designated oppositional values and semiotic assets. Apart from the practitioner works of Stan Brakhage, Chris Marker and Adam Curtis, my research also dives into Elysia Crampton Chuquimia, Howie Lee and Yaksha‘s musical languages to explore the other narrative possibilities when re-examining history in a socially conscious manner. As the film soundtrack is also part of the myth-making production. My practice-led project inevitably evolves into the subject of the self as the production presents a negotiation through metaphors and signifiers concerning memory, history and experience. The filmmaking echoes a search for the wisdom of self-acceptance. It adopts Stephen Yablo’s understanding of conceivability to generate and regenerate meaningful assets. Concepts are planted to grow into newer representations compromising posteriori knowledge and self-realisations, with informal syllogistic reasoning concerning the epistemological nature of imagination and the transformative structure of myth. The contextual knowledge of my research examines the subject of myth and myth-making through Jacques Lacan's theory of fantasy, Jungian analytical psychology and Claude Lévi-Strauss knowledge of structural linguistics. It adopts Lévi-Strauss’ canonical myth formula concerning the missing discussion of experience, community, and the wilder contexts of shamanology. Maurice Merleau-Ponty's phenomenological body and Martin Heidegger's thoughts on the philosophy of technology concerning the body-to-technology relation and the notion of symbolic light and darkness. With critics on the instrumentalist stance of technology and Rene Descartes's modal metaphysics concerning Arnold Gehlen’s conservative alert of mankind’s debased condition of modern existence, my research proposes that myth-making is a necessary altruistic form of social technology that can transform experience into wisdom. Acknowledging that will is the priority for behaviour change. The production examines the Dao of myth and myth-making as a specific technological answer to resolve David Attenborough's calling for a global transformation and collaboration in his book A Life of Our Planet. To further develop such a technology, my research seeks a systemic understanding of myth and myth-making. Therefore, my research hypothesis a wholistic and heuristic methodology, namely Daoist bricoleur. By experiencing a personal myth, I celebrate my Manchu and Chinese culture origin and the complexity of my upbringing. My research visits the endangered Manchu Ulabun storytelling tradition and reckons the film production rely on the structural establishment of critical mythic fragments founded on autobiography and social conventions. As a permanent resident of New Zealand born in a coal-mining town in eastern Inner Mongolia, China, with an unverifiable ancestral clan name related to Kangxi, Yongzheng and Qianlong Emperor of the Qing Dynasty and much more.
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Gbogbo, S., M. Ayanore, Y. Enuameh, and C. Schweppe. "P72 Lived experiences of midwives and traditional birth attendants caring for pregnant teenagers and teenage mothers: a phenomenological study." In Society for Social Medicine and Population Health Annual Scientific Meeting 2020, Hosted online by the Society for Social Medicine & Population Health and University of Cambridge Public Health, 9–11 September 2020. BMJ Publishing Group Ltd, 2020. http://dx.doi.org/10.1136/jech-2020-ssmabstracts.164.
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Sharar, Darin J., Nicholas R. Jankowski, and Avram Bar-Cohen. "Modified Model for Improved Flow Regime Prediction in Internally-Grooved Tubes." In ASME 2013 International Technical Conference and Exhibition on Packaging and Integration of Electronic and Photonic Microsystems. American Society of Mechanical Engineers, 2013. http://dx.doi.org/10.1115/ipack2013-73199.
Full textAbstract:
The absence of phenomenological insights and accurate flow regime models makes it difficult to predict the improved effectiveness of internally-grooved tubes for two-phase heat transfer. A re-interpretation of available data and flow regime maps is used to suggest that performance improvement is a result of early transition to Annular flow. A modified flow regime map, with a newly-developed Stratified-Wavy to Annular transition criteria for internally-grooved tubes, is shown to increase regime prediction accuracy by 27% relative to the traditional, smooth tube flow regime prediction.
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Sharar, Darin J., Arthur E. Bergles, Nicholas R. Jankowski, and Avram Bar-Cohen. "Non-Intrusive Optical Validation of Two-Phase Flow Regimes in a Small Diameter Tube." In ASME 2014 12th International Conference on Nanochannels, Microchannels, and Minichannels collocated with the ASME 2014 4th Joint US-European Fluids Engineering Division Summer Meeting. American Society of Mechanical Engineers, 2014. http://dx.doi.org/10.1115/icnmm2014-22029.
Full textAbstract:
A non-intrusive optical method for two-phase flow pattern identification was developed to validate flow regime maps for two-phase adiabatic flow in a small diameter tube. Empirical measurements of film thickness have been shown to provide objective identification of the dominant two-phase flow regimes, representing a significant improvement over the traditional use of exclusively visual and verbal descriptions. Use of this technique has shown the Taitel-Dukler, Ullmann-Brauner, and Wojtan et al. phenomenological flow regime mapping methodologies to be applicable, with varying accuracy, to small diameter two-phase flow.
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Valentin, O., C. Gazeau, E. Blond, P. M. Geffroy, and N. Richet. "A Macroscopic Model of the Thermo-Chemo-Mechanical Behaviour of Mixed Ionic and Electronic Conductors." In ASME 2012 11th Biennial Conference on Engineering Systems Design and Analysis. American Society of Mechanical Engineers, 2012. http://dx.doi.org/10.1115/esda2012-82253.
Full textAbstract:
This paper suggests a macroscopic model describing the thermo-chemo-mechanical behaviour of ceramic dense membrane for oxygen separation application. This work takes in account to oxygen permeation and strain induced by stoichiometry variation with working conditions. This model, developed within the traditional framework of phenomenological approach, is based on the assumption of strain partitions and requires only three state variables: oxygen activity, temperature and total strain. Oxygen bulk diffusion and surface exchanges are described thanks to the thermodynamic approach developed by Onsager. While many works focused on semi-permeation induced strain, the proposed model also includes the temperature effect on chemical expansion. Strains predicted by the proposed model are validated thanks to experimental test on La0.8Sr0.2Fe0.7Ga0.3O3−δ. Implemented in F.E.A code Abaqus, this model permits studying the design and the process management effects such as chemical shocks on the membrane reliability.
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Aithal, S. M. "A Comparative Study of NOx Computation Methods Coupled to Quasi-Dimensional Models in SI Engines." In ASME 2012 Internal Combustion Engine Division Fall Technical Conference. American Society of Mechanical Engineers, 2012. http://dx.doi.org/10.1115/icef2012-92012.
Full textAbstract:
Quasi-dimensional models are widely used in the design, development and analyses of automotive engines. Various phenomenological and empirical relations are used in these models to reduce the computational load compared to multi-dimensional models. These quasi-dimensional models have also been used to calculate NOx, soot and HCs using various reduced chemistry/simplified models. The extended Zeldovich mechanism is widely used for finite-rate NOx computations in these quasi-dimensional models. However, there are several simplifying assumptions in the rate equation used for the NOx computations. This paper compares the traditional method of finite-rate NOx computations with full finite-rate chemistry without the simplifying assumptions used in the former method. NOx formation in a stationary engine is studied using a single zone and two-zone (burned and unburned zone) using a 6-reaction, 7-species model. A detailed comparison of the two methods of NO computation is presented. Analyses of the temporal variation of NO predicted using these two approaches is also presented.
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Sampara, Chaitanya, Christopher Depcik, and Dennis Assanis. "Framework for Modeling the Components of a Fuel Processing System for Fuel Cell Applications." In ASME 2005 International Mechanical Engineering Congress and Exposition. ASMEDC, 2005. http://dx.doi.org/10.1115/imece2005-81330.
Full textAbstract:
The present work describes models for predicting concentration profiles of various species in each of the reactors present in a fuel processing system including a steam reformer, water gas-shift reactor and a preferential oxidation reactor. These reactor models incorporate phenomenological reaction schemes in power law format in order to predict the conversion of the species as a function of concentration and temperature. A surface film approach is used rather than the more traditional two-dimensional boundary layer in order to model the gas on the surface of the catalyst. The modeling framework is built within the Matlab Simulink environment to take advantage of available numerical schemes and optimization algorithms. Only steady state operation is considered for the reactors with validation occurring against experimental data obtained from the literature. In addition, temperature gradients within the reactors are imposed in order to eliminate the need to model the energy equation of motion. Parametric studies are performed on each of the individual reactors by varying the length, catalyst loading, catalyst dispersion and the effect of temperature drop across the reactor.