Academic literature on the topic 'Phenomenology; Phenomenological Tradition'
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Journal articles on the topic "Phenomenology; Phenomenological Tradition"
SHRIVERS, JOERY. "ANARCHISM AND PHENOMENOLOGY." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 2 (2021): 585–608. http://dx.doi.org/10.21638/2226-5260-2021-10-2-585-608.
Full textGiorgi, Amedeo. "Phenomenological Psychology: A Brief History and Its Challenges." Journal of Phenomenological Psychology 41, no. 2 (2010): 145–79. http://dx.doi.org/10.1163/156916210x532108.
Full textLEKHTSIER, VITALIY. "DIALOGIC PHENOMENOLOGY OF PAIN EXPERIENCE SAULIUS GENIUSAS THE PHENOMENOLOGY OF PAIN. Athens, Ohio: Ohio University Press, 2020 ISBN 978-0-8214-2403-2." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 1 (2021): 328–41. http://dx.doi.org/10.21638/2226-5260-2021-10-1-328-341.
Full textFalque, Emmanuel. "Outside Phenomenology?" Open Theology 8, no. 1 (January 1, 2022): 315–30. http://dx.doi.org/10.1515/opth-2022-0211.
Full textFisette, Denis. "Descriptive Phenomenology and the Problem of Consciousness." Canadian Journal of Philosophy Supplementary Volume 29 (2003): 33–61. http://dx.doi.org/10.1080/00455091.2003.10717594.
Full textStrohmayer, Ulf. "The Event of Space: Geographic Allusions in the Phenomenological Tradition." Environment and Planning D: Society and Space 16, no. 1 (February 1998): 105–21. http://dx.doi.org/10.1068/d160105.
Full textNemes, Steven. "Can Analytic Theology be Phenomenological?" Journal of Analytic Theology 10 (October 21, 2022): 210–32. http://dx.doi.org/10.12978/jat.2022-10.181913130418.
Full textColledge, Richard. "Thomism and Contemporary Phenomenological Realism." American Catholic Philosophical Quarterly 95, no. 3 (2021): 411–32. http://dx.doi.org/10.5840/acpq2021526225.
Full textFrechette, Julie, Vasiliki Bitzas, Monique Aubry, Kelley Kilpatrick, and Mélanie Lavoie-Tremblay. "Capturing Lived Experience: Methodological Considerations for Interpretive Phenomenological Inquiry." International Journal of Qualitative Methods 19 (January 1, 2020): 160940692090725. http://dx.doi.org/10.1177/1609406920907254.
Full textGasparyan, Diana E. "Key Aspects of Analytical and Transcendental Phenomenology within the Framework of Modern Philosophy of Consciousness." Russian Journal of Philosophical Sciences 62, no. 5 (August 21, 2019): 97–123. http://dx.doi.org/10.30727/0235-1188-2019-62-5-97-123.
Full textDissertations / Theses on the topic "Phenomenology; Phenomenological Tradition"
Dehghani, Hessam. "TheTopology of Community in Aristotle: A Phenomenological Approach." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108643.
Full textThis 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
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.
Full textDisertacijoje 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]
Grant, Stuart. "Gathering to Witness." Thesis, The University of Sydney, 2007. http://hdl.handle.net/2123/2057.
Full textGrant, Stuart. "Gathering to Witness." University of Sydney, 2007. http://hdl.handle.net/2123/2057.
Full textPeople 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?
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 textScherger, Steven Patrick. "Challenges to the Understanding of God among Traditional Age College Students of Monotheistic Faiths: A Phenomenological Study." Kent State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=kent1427670334.
Full textMelendez, Melissa Sybel. "Gonzalo Castellanos-Yumar's Concerto for Viola and Orchestra (2003): A Phenomenological and Traditional Analysis of the Concerto with Consideration of its Stylized Venezuelan Folk Rhythms." Diss., Tucson, Arizona : University of Arizona, 2006. http://etd.library.arizona.edu/etd/GetFileServlet?file=file:///data1/pdf/etd/azu%5Fetd%5F1445%5F1%5Fm.pdf&type=application/pdf.
Full textLevasseur, Priscilla W. "The Phenomenology of Everyday Experiences of Contemporary Mystics in the Jewish Traditions of Kabbalah." 2011. http://trace.tennessee.edu/utk_graddiss/1093.
Full textBooks on the topic "Phenomenology; Phenomenological Tradition"
Waibel, Violetta L. Fichte and the phenomenological tradition. Berlin: De Gruyter, 2010.
Find full textFichte and the phenomenological tradition. Berlin: De Gruyter, 2010.
Find full textRobert, Sokolowski, ed. Edmund Husserl and the phenomenological tradition: Essays in phenomenology. Washington, D.C: Catholic University of America Press, 1988.
Find full textAnnual 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.
Find full textSelf, no self?: Perspectives from analytical, phenomenological, and Indian traditions. Oxford: Oxford University Press, 2011.
Find full textSpindel 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 textSpindel 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 textWaibel, Violetta L. Maria, Tom Rockmore, and J. Daniel Breazeale. Fichte and the Phenomenological Tradition. de Gruyter GmbH, Walter, 2016.
Find full textWaibel, Violetta L., Tom Rockmore, and J. Daniel Breazeale. Fichte and the Phenomenological Tradition. de Gruyter GmbH, Walter, 2010.
Find full textSokolowski, Robert. Edmund Husserl and the Phenomenological Tradition. Catholic University of America Press, 2018.
Find full textBook chapters on the topic "Phenomenology; Phenomenological Tradition"
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.
Full textLangan, Thomas. "A Philosophy of History with Influence from the Phenomenological Tradition." In American Phenomenology, 248–51. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-009-2575-5_28.
Full textSeebohm, Thomas M. "The Phenomenological Movement: A Tradition without Method? Merleau-Ponty and Husserl." In Contributions to Phenomenology, 51–68. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-015-9944-3_3.
Full textČopelj, 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.
Full textArp, Kristana. "A Different Voice in the Phenomenological Tradition: Simone de Beauvoir and the Ethic of Care." In Feminist Phenomenology, 71–81. Dordrecht: Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-015-9488-2_5.
Full textEndress, Martin. "Reflexivity, Reality, and Relationality. The Inadequacy of Bourdieu’s Critique of the Phenomenological Tradition in Sociology." In Contributions to Phenomenology, 51–74. Dordrecht: Springer Netherlands, 2005. http://dx.doi.org/10.1007/1-4020-3220-x_3.
Full text"On Fichte and Phenomenology." In Fichte and the Phenomenological Tradition, edited by Violetta L. Waibel, Daniel Breazeale, and Tom Rockmore. Berlin, New York: DE GRUYTER, 2010. http://dx.doi.org/10.1515/9783110245288.1.11.
Full text"Fichte’s Phenomenology of Religious Consciousness." In Fichte and the Phenomenological Tradition, edited by Violetta L. Waibel, Daniel Breazeale, and Tom Rockmore. Berlin, New York: DE GRUYTER, 2010. http://dx.doi.org/10.1515/9783110245288.1.57.
Full textMehl, Edouard. "Phenomenology and the Cartesian tradition." In The Routledge Handbook of Phenomenology and Phenomenological Philosophy, 64–72. Routledge, 2020. http://dx.doi.org/10.4324/9781003084013-6.
Full text"Reduction or Revelation? Fichte and the Question of Phenomenology." In Fichte and the Phenomenological Tradition, edited by Violetta L. Waibel, Daniel Breazeale, and Tom Rockmore. Berlin, New York: DE GRUYTER, 2010. http://dx.doi.org/10.1515/9783110245288.1.41.
Full textConference papers on the topic "Phenomenology; Phenomenological Tradition"
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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