Journal articles on the topic 'Phenomenology; Phenomenological Tradition'
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1
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 textAbstract:
We offer an introductory article to the translation of Dutch philosopher Joery Schreivers’ work Phenomenologists and Anarchism, which deals with the reception of current foreign trajectories of phenomenological and akratic reflexions from the perspective of contemporary Russian academic discourse. In the light of this, an attempt is made to assess the significance and originality of J. Shrivers’ study, focused on the conceptual juxtaposition of two philosophical traditions: phenomenology and the philosophy of anarchism. The value of the author’s stated perspective, which provides an opportunity to revise the classical phenomenological texts, is articulated as being related to its methodological novelty—not only for the Russian-speaking space, but also for foreign philosophy; a review and analysis of the central theses of the article, related to the key figures of the line of succession of acrical reflection in the phenomenological tradition, which is outlined by the author, is given, including: M.Heidegger, R. Schürmann, E.Levinas, J.Derrida, J.-L.Nancy, J.-I.Lacoste, C.Romano and J.-L.Marion. The article also builds theoretical connections between the anarchist foundations of a number of phenomenological reflections identified by J. Schreivers and the ontological accoutrements of other current philosophical trends—for example, the actor-network theory and the polyphony of new materialisms.
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Giorgi, 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.
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AbstractThe phenomenology-psychology dialogue has been taking place for over 100 years now and it is still not clear how the two disciplines relate to each other. Part of the problem is that both disciplines have developed complexly with competing, not easily integratable perspectives. In this article the Husserlian phenomenological perspective is adopted and Husserl’s understanding of how phenomenology can help psychology is clarified. Then the usage of phenomenology within the historical scientific tradition of psychology is examined to see the senses of phenomenology that were employed in that tradition. The German literature of psychology between the founding of the discipline and the beginning of the Nazi regime indicates quite clearly that the phenomenological perspective was part of the mainstream psychology of that era. The article ends by listing four difficult challenges that have to be met if a viable psychology based upon Husserlian phenomenology is to be possible.
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LEKHTSIER, 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.
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The review focuses on Saulius Geniusas’ book, The Phenomenology of Pain. In this study, Geniusas develops his own systematic phenomenology of the experience of pain, based primarily on the conceptual resources of Edmund Husserl’s phenomenology. In doing so, the philosopher formulates and successfully implements original methodological principles of “dialogical phenomenology.” Such a phenomenology consists of, on the one hand, strict phenomenological analysis of pain based on the methods of epoché, phenomenological reduction and eidetic variation, and on the other hand, of actual and partly polemical inclusion of phenomenological point of view in the ongoing discussion of pain in the social and biological sciences. The author manages to do this by supplementing his eidetic analysis of the essence of pain experience with the method of “factual variations” and by appealing to the analytical optics of Husserl’s late genetic phenomenology. This way the book reflects—on strictly phenomenological grounds—numerous findings from the sociology and biology of pain. The book relies on the tradition of phenomenological research, offers a conceptual reconstruction of the key dispute about pain that took place in this tradition (between Franz Brentano and Carl Stump) and, in its turn, grounds the positive sciences of pain in the direct evidence of experience itself.
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Falque, Emmanuel. "Outside Phenomenology?" Open Theology 8, no. 1 (January 1, 2022): 315–30. http://dx.doi.org/10.1515/opth-2022-0211.
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Abstract This essay marks the start of a bold reorientation of a philosophical vision of the author: where the texts of the Christian theological tradition once served as point of reference, it is now the experience of trauma that guides the phenomenological investigation – specifically, the trauma of illness, separation, the death of a child, natural disaster, and the pandemic. These experiences, which befall me without rhyme or reason, open up a new field that has hitherto remained unthought by – and indeed unthinkable to – the phenomenological tradition: extra-phenomenality. As extra-phenomenal, a trauma is neither infra-phenomenal (preparing phenomenality) nor supra-phenomenal (overflowing phenomenality), but rather denotes the destruction of all possible categories of synthesis or horizons of phenomenalization: it is properly speaking outside of lived-experience both in that it cannot be lived through by the traumatized subject in conscious experience as well as making all subsequent lived-experiences impossible. Yet, existence nevertheless persists in this crisis: it is thus not a question of attempting to escape it, or pursuing the restauration of a previous state; but rather of a different way of being there. In this way, trauma reminds us of the very essence of our humanity as a continued transformation.
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Fisette, 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.
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What is phenomenology's contribution to contemporary debates in the philosophy of mind? I am here concerned with this question, and in particular with phenomenology's contribution to what has come to be called the problem of (intentional) consciousness. The problem of consciousness has constituted the focal point of classical phenomenology as well as the main problem, and indeed perhaps the stumbling block, of the philosophy of mind in the last two decades (Fisette and Poirier 2000). Many philosophers of mind, for instance, Thomas Nagel (1974), Ned Block (1995), Owen Flanagan (1977), Colin McGinn (1991) and David Chalmers (1996), have acknowledged the properly phenomenological character of this problem; Nagel is even willing to entrust the study of phenomenal consciousness to what he calls an “objective phenomenology.” Yet, the phenomenology to which these philosophers resort has little to do with the conceptual framework that was developed within the phenomenological tradition. They put forward an entity they term “phenomenal consciousness,” but only in the hope that it may be explained by means of the theories that currently prevail in the philosophy of mind or in cognitive sciences.
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Strohmayer, 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.
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In this essay I analyse the role of space in key texts belonging to the tradition of phenomenology. Starting from the assumption that phenomenology is uniquely positioned to answer the epistemological challenges posed by today's theoretical discourses, works by Husserl, Heidegger, and Gadamer are examined in light of their respective treatments of space. I assert that much of what passes as phenomenological knowledge is constructed around an unfounded idealisation of the written text and the spatial stability it embodies. In the subsequent development of a spatially open alternative I draw on Heidegger's elaboration of the ‘event’ and attempt to place such thinking within contemporary debates in the human sciences.
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Nemes, 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.
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The present essay is concerned with the question of whether analytic theology can be properly phenomenological. Both analytic theology and phenomenology are defined by reference to leading practitioners of both, and responses are given to objections to both approaches. The critique of analytic theology recently proposed by Martin Westerholm is considered, as well the objections to phenomenology brought forth by Tom Sparrow. The compatibility of analytic theology and phenomenology is argued on the basis of the definitions provided. Four brief arguments are given for establishing why an analytic theologian might consider adopting a phenomenological method. The essay concludes with a demonstration of a properly phenomenological analytic-theological treatment of the question of the relationship between Scripture and ecclesial tradition in dialog with the canonical sola scriptura of Kevin Vanhoozer and John Peckham.
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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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Frechette, 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.
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Interpretive phenomenology presents a unique methodology for inquiring into lived experience, yet few scholarly articles provide methodological guidelines for researchers, and many studies lack coherence with the methodology’s philosophical foundations. This article contributes to filling these gaps in qualitative research by examining the following question: What are the key methodological and philosophical considerations of leading an interpretive phenomenological study? An exploration of interpretive phenomenology’s foundations, including Heideggerian philosophy and Benner’s applications in health care, will show how the philosophical tradition can guide research methodology. The interpretive phenomenological concepts of Dasein, lived experience, existentialia, authenticity are at the core of the discussion while relevant methodological concerns include research paradigm, researcher’s stance, objective and research question, sampling and recruitment, data collection, and data analysis. A study of pediatric intensive care unit nurses’ lived experience of a major hospital transformation project will illustrate these research considerations. This methodological article is innovative in that it explicitly describes the ties between the operational elements of an interpretive phenomenological study and the philosophical tradition. This endeavor is particularly warranted, as the essence of phenomenology is to bring to light what is taken for granted, and yet phenomenological research paradoxically makes frequent assumptions concerning the philosophical underpinnings.
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Gasparyan, 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.
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The article discusses the peculiarities and specific features of phenomenological approach developed in contemporary analytical philosophy. Despite the fact that the trust in phenomenological approaches continue to grow in analytical philosophy, it is necessary to recognize the presence of noticeable divergence between the classical transcendental phenomenology of E. Husserl and contemporary versions of phenomenology in analytical philosophy. The article examines some of these divergences. It is shown that, unlike the skepticism of transcendental phenomenology in relation to scientific methodology in the research of consciousness, the analytical tradition of phenomenology is oriented toward cooperative dialogue with science. Phenomenology in analytical philosophy places great hopes on the possibility of making consciousness a subject of joint research of neuroscientists and phenomenologists. The article claims that in the course of realization of this task, phenomenology in analytical tradition often starts to be interpreted from realistic and partly from naturalistic positions, and that does not meet the project of transcendental phenomenology. As an illustration of this idea, certain approaches of analytical phenomenology are considered, in particular: phenomena are interpreted from the point of view of logical and linguistic analysis, intentionality is connected with the activity of the brain and is located in the natural world, phenomenal consciousness is interpreted as the awareness of a high order, and the phenomena have a gradual nature and are often identified only with sensual experience, which implies a correlative correspondence of the substrate data of brain physiology. In that regard, there are reasons to interpret phenomenological theories that are funded by analytical tradition as an example of a specific phenomenology of non-transcendental origin.
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BAZINA, Anna N., and Evgeniya A. REPINA. "UNDERSTANDING ARCHITECTURE THROUGH HEIDEGGER’S PHENOMENOLOGY." Urban construction and architecture 10, no. 4 (March 5, 2021): 85–90. http://dx.doi.org/10.17673/vestnik.2020.04.11.
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The authors, analyzing the philosophical concepts of M. Heidegger and their interpretations by architectural theorists, outline the understanding of architecture in the phenomenological tradition. The purpose of this work is to identify those meanings of architecture that are overlooked in the positivist picture of the world. The article examines the phenomenological concepts that reveal the importance of architecture as a link between man and the environment: architecture as the creation of «places», architecture as a built «thing», architecture as a work of art. The relevance of the topic is justifi ed by the urgent need to reunite architecture with the human life world.
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Williams, Emma. "Resisting the Drive to Theorise: A Phenomenological Perspective on Social Science Research." Magis, Revista Internacional de Investigación en Educación 11, no. 22 (October 16, 2018): 43–56. http://dx.doi.org/10.11144/javeriana.m11-22.rdtp.
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This article explores predominant uses of theory in social science research in relation to the approach of phenomenological philosophy. While phenomenology is sometimes interpreted as one theoretical or methodological paradigm amongst others in the field of qualitative research, this article explores key thinkers within the philosophical tradition of phenomenology to argue that this tradition can raise challenges for predominant conceptions of research and theorizing in the social sciences and certain philosophical idea(l)s that can be connected to them. The distinctive nature of phenomenological description is outlined, and new possibilities for qualitative research are sketched.
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Wei, Zhuoxin. "Phenomenology Is Too Abstract for Psychopathology." Global Journal of Health Science 15, no. 1 (December 9, 2022): 41. http://dx.doi.org/10.5539/gjhs.v15n1p41.
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The phenomenological approach is a science that has its roots in the tradition of psychiatric science (Binswanger et al., 1896). Phenomenology intuits the content of consciousness precisely and distinguishes between concepts so that it can provide knowledge about the nature of consciousness. As the basis for scientific psychology and psychiatry, the phenomenological approach allows for a clearer understanding of the nature of mental disorders. This essay argues that phenomenology is not abstract to psychiatry is the foundation of psychiatry and has a distinguished role in psychiatry. The essay begins with an introduction to the origins and history of phenomenology and describes the psychiatric relevance of phenomenology. It then presents several arguments against Karl Jaspers’ phenomenology. It concludes by suggesting the role of phenomenology in understanding the lifeworld of people with schizophrenia.
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RAKHMANINOVA, MARIA. "FREEDOM AND (CO)BEING: AN-ARCHE’S ROUTES THROUGH THE LANDSCAPES OF PHENOMENOLOGY. PREFACE TO JOERY SHRIVERS’ ARTICLE “ANARCHISM AND PHENOMENOLOGY”." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 2 (2021): 577–84. http://dx.doi.org/10.21638/2226-5260-2021-10-2-577-584.
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We offer an introductory article to the translation of Dutch philosopher Joery Schreivers’ work Phenomenologists and Anarchism, which deals with the reception of current foreign trajectories of phenomenological and akratic reflexions from the perspective of contemporary Russian academic discourse. In the light of this, an attempt is made to assess the significance and originality of J. Shrivers’ study, focused on the conceptual juxtaposition of two philosophical traditions: phenomenology and the philosophy of anarchism. The value of the author’s stated perspective, which provides an opportunity to revise the classical phenomenological texts, is articulated as being related to its methodological novelty—not only for the Russian-speaking space, but also for foreign philosophy; a review and analysis of the central theses of the article, related to the key figures of the line of succession of acrical reflection in the phenomenological tradition, which is outlined by the author, is given, including: M.Heidegger, R. Schürmann, E.Levinas, J.Derrida, J.-L.Nancy, J.-I.Lacoste, C.Romano and J.-L.Marion. The article also builds theoretical connections between the anarchist foundations of a number of phenomenological reflections identified by J. Schreivers and the ontological accoutrements of other current philosophical trends—for example, the actor-network theory and the polyphony of new materialisms.
15
Halling, Steen. "Making Phenomenology Accessible to a Wider Audience." Journal of Phenomenological Psychology 33, no. 1 (2002): 19–38. http://dx.doi.org/10.1163/156916202320900400.
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AbstractPhenomenological research is of great value to clinicians, policy makers, and ordinary persons because of its distinctive emphasis on making human behavior and experience intelligible with reference to the point of view of the actor. Unfortunately, the phenomenological tradition is not readily accessible to readers who are unfamiliar with it. This article discusses specific ways that researchers within this tradition can reach more of the readers who might benefit from their findings without compromising the integrity of their scholarship.
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Bojanic, Sanja. "Plurality is a conditio per quam of all political life." Filozofija i drustvo 31, no. 2 (2020): 141–45. http://dx.doi.org/10.2298/fid2002141b.
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The book Phenomenology of Plurality: Hannah Arendt on Political Intersubjectivity is a contribution not only to the phenomenological tradition of thought and Hannah Arendt studies, but also political science and, most importantly, political philosophy. Sophie Loidolt advances an intervention that stands in contrast to contemporary phenomenological research which in certain times have had the tendency to perform depoliticized examination of the self and sociality, actually revealing the intention of Phenomenology of Plurality to articulate the numerous elements that comprise the methodological novelty with which Arendt changes the theory of the political.
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Jonkus, Dalius. "AR EGZISTUOJA FENOMENOLOGINĖS FILOSOFIJOS TRADICIJA LIETUVOJE?" Problemos 78 (January 1, 2010): 62–73. http://dx.doi.org/10.15388/problemos.2010.0.1351.
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Fenomenologinės filosofijos recepcija Lietuvoje visų pirma galėtų būti siejama su Vosyliaus Sezemano bandymu inkorporuoti Husserlio fenomenologiją į savąją gnoseologijos sistemą. Tačiau tolesnė fenomenologinės filosofijos sklaida Lietuvoje sietina su Heideggerio, o ne su Husserlio filosofijos įtaka. Lietuvoje panašiai kaip ir kitose Europos šalyse fenomenologija buvo suprasta kaip bandymas sukurti grynosios sąmonės doktriną, kuri kaip „griežtas mokslas“ galėtų pagrįsti kitas mokslines disciplinas. Atsisakant moksliškumo fenomenologinė filosofija buvo transformuojama į antropologinę, egzistencinę ir hermeneutinę filosofiją. Antanas Maceina ir Juozas Girnius egzistencinę filosofiją jungė su teistiškai orientuota religijos filosofija. Arvydas Šliogeris, Arūnas Sverdiolas ir Tomas Sodeika interpretuoja fenomenologiją per Heideggerio „egzistencinio mąstymo“ prizmę. Straipsnio tikslas – parodyti, jog fenomenologinės filosofijos interpretacijų įvairovė ne paneigia, bet patvirtina fenomenologinės filosofijos tradicijos egzistavimąLietuvoje.Pagrindiniai žodžiai: fenomenologija, tradicija, egzistencinis mąstymas, Husserlis, Heideggeris.On the Issue of Phenomenological Tradition in LithuaniaDalius Jonkus SummaryThe reception of phenomenology in Lithuania first and foremost could be associated with an attempt by Vosylius Sezemanas to incorporate Husserlian phenomenology within his own gnoseological system. However, the subsequent development of phenomenological philosophy is related to the influence of Heideggerian rather than Husserlian philosophy. In Lithuania, like in other European countries, phenomenology was understood as an attempt to create a doctrine of pure consciousness which, as a “rigorous science”, could ground other scientific disciplines. Simultaneously with the rejection of scientific pretensions, phenomenology was transformed into anthropological, existential, and hermeneutical philosophy. Antanas Maceina and Juozas Girnius associated existential philosophy with the philosophy of religion. Arvydas Šliogeris, Arūnas Sverdiolas and Tomas Sodeika have all interpreted phenomenology in terms of Heidegger’s “existential thinking”. The latter three thinkers have a tendency of romantic nostalgia for “Reality”. Each of them understand Reality in different terms – as sensual particular objects, as nature opposed to and outside of culture, and as an inexpressible secret discovered beyond textual narratives respectively, yet, despite these differences, they are united in their attempts to discover this uncorrupted reality as an ultimate existential basis. The goal of the article is to show that the diversity of interpretations in phenomenological philosophy does not deny but, on the contrary, confirms the existence of the tradition of phenomenological philosophy in Lithuania.Keywords: phenomenology, tradition, existential thinking, Husserl, Heidegger.
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Belvedere, Carlos, and Alexis Gros. "The Phenomenology of Social Institutions in the Schutzian Tradition." Schutzian Research 11 (2019): 43–74. http://dx.doi.org/10.5840/schutz2019113.
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There is a broad consensus that the study of social institutions is one of the fundamental concerns of the social sciences. The idea that phenomenology has ignored this topic is also widely accepted. As against this view, the present paper aims at demonstrating that especially Schutzian phenomenology—that is, the social-phenomenological tradition started by Alfred Schutz and continued by Thomas Luckmann and Peter Berger, among others—provides rich insights on the nature and workings of social institutions that could contribute to enriching the current social-scientific debate on the issue. In order to show this, the authors attempt to unearth and systematically reconstruct Schutz’s and Berger and Luckmann’s insights on social institutions and to confront them with current approaches.
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Loidolt, Sophie. "Order, experience, and critique: The phenomenological method in political and legal theory." Continental Philosophy Review 54, no. 2 (March 1, 2021): 153–70. http://dx.doi.org/10.1007/s11007-021-09535-y.
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AbstractThe paper investigates phenomenology’s possibilities to describe, reflect and critically analyse political and legal orders. It presents a “toolbox” of methodological reflections, tools and topics, by relating to the classics of the tradition and to the emerging movement of “critical phenomenology,” as well as by touching upon current issues such as experiences of rightlessness, experiences in the digital lifeworld, and experiences of the public sphere. It is argued that phenomenology provides us with a dynamic methodological framework that emphasizes correlational, co-constitutional, and interrelational structures, and thus pays attention to modes of givenness, the making and unmaking of “world,” and, thereby, the inter/subjective, affective, and bodily constitution of meaning. In the case of political and legal orders, questions of power, exclusion, and normativity are central issues. By looking at “best practice” models such as Hannah Arendt’s analyses, the paper points out an analytical tool and flexible framework of “spaces of meaning” that phenomenologists can use and modify as they go along. In the current debates on political and legal issues, the author sees the main task of phenomenology to reclaim experience as world-building and world-opening, also in a normative sense, and to demonstrate how structures and orders are lived while they condition and form spaces of meaning. If we want to understand, criticize, act, or change something, this subjective and intersubjective perspective will remain indispensable.
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Barrette, Andrew. "Fate of Ideas: Some Reflections on the Enduring Significance of Manfred Frings’ Rejected Translation of Edmund Husserl’s Ideas II." Southwest Philosophy Review 37, no. 2 (2021): 149–65. http://dx.doi.org/10.5840/swphilreview202137246.
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This paper investigates a moment in the history of the phenomenological movement and offers an argument for its enduring significance. To this end, it brings to light, for the first time in a half-century, Manfred Frings’ rejected and so unpublished translation of Edmund Husserl’s Ideas II. After considering the meaning of the term Leib, which Frings renders ‘lived-body’ and to which the editor suggests ‘organism,’ a brief argument for the living tradition of phenomenology is given. It is claimed that the enduring significance of the document is found in the elucidation of the need to renew the phenomenological tradition through a collaboration across generations. Thus, even in its supposed “failure,” Frings’ translation gives data to future thinkers for insight into both their own life and the life of the ideas of phenomenology itself.
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Sverdiolas, Arūnas, and Tomas Kačerauskas. "FENOMENOLOGIJA LIETUVOJE." Problemos 75 (January 1, 2008): 16–26. http://dx.doi.org/10.15388/problemos.2008.0.1999.
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Straipsnyje apžvelgiamos Lietuvos fenomenologijos ištakos, saitai su Vakarų fenomenologija ir saviti bruožai. Pateikiama plati fenomenologijos, hermeneutikos bei egzistencinės filosofijos panorama, pristatant ne tik pagrindinius šių krypčių atstovus, bet ir jų leidžiamus žurnalus. Teigiama, kad fenomenologija ir įvairios jos atšakos Lietuvoje atsirado drauge su pirmaisiais M. Heideggerio ir E. Husserlio mokiniais, t. y. beveik neatsiliekant nuo Vakarų. Pasak autorių, Lietuvoje ši tradicija įgavo naujų bruožų, kurie sietini su nauju etapu Lietuvos filosofijoje – mąstymo tautine kalba pradžia. Kartu pabrėžiama, kad fenomenologija, nors ir priklausoma nuo tarptautinių ištakų (Freiburgo mokyklos), yra atvira plėtrai. Įvedamas filosofijos brandos vertinimo pagal jos autonomiją vyraujančios mokyklos atžvilgiu kriterijus. Daroma išvada, kad „grynoji“ fenomenologija, pincetu narstanti Husserlio palikimą, ir nereikalinga, ir nenaudinga. Teigiama, kad fenomenologijos jėga pasireiškia jos kūrybiniu užtaisu, kuris sujudina ne tik filosofiją, bet ir kitus humanitarinius bei socialinius mokslus. Pasak autorių, tai – dar gyva tradicija, prie kurios plėtotės prisideda ir Lietuvos mintis. Pagrindiniai žodžiai: fenomenologija, Lietuvos filosofija, ištakos, palikimas.Tomas Kačerauskas. Phenomenology in LithuaniaArūnas Sverdiolas SummaryThe main thesis of the article is as follows: phenomenology is a living tradition that needs both development and interpretation. The minor thesis follows from the major one: the Western phenomenological tradition and Lithuanian philosophy interact and develop each other. According to the authors, the contact between poetics and philosophy is the dominant form of phenomenology in Lithuania. The phenomenological tradition is treated as a creative and vivid philosophical thought.Key words: phenomenology, Lithuanian philosophy, sources, continental tradition, heritage.
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SHMERLINA, IRINA. "ON THE PHENOMENOLOGICAL HORIZONS OF THE METHODOLOGY OF HISTORY OF A. S. LAPPO-DANILEVSKY." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 11, no. 2 (2022): 689–710. http://dx.doi.org/10.21638/2226-5260-2022-11-2-689-710.
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The article problematizes the relatively recent tradition (initiated by O.M. Medushevskaya and picked up by a number of researchers) of a phenomenological interpretation of A. S. Lappo-Danilevskii’s historical and methodological work. The article aims to find out whether, and if so, in what sense (senses) it is possible to talk about the phenomenology of Lappo-Danilevskii. It shows the grounds on which this interpretation can, within certain limits, be accepted, and the moments of principal divergence between classical phenomenology and Lappo-Danilevskii’s methodology of history. The key point of these discrepancies is the phenomenological reduction, which is the essence of the phenomenological method, and, in the author’s opinion and contrary to the opinion of some researchers, is absent in the methodology of history of Lappo-Danilevskii. The theoretical positions that provoke the comparison of the views of Lappo-Danilevskii and Husserl are reduced to two main points: the problem of the psychological impenetrability of someone else’s Self and the understanding of the historical source as a construction of the historian. The article suggests that the “phenomenological motives” of Lappo-Danilevskii’s work are determined by the general philosophical and epistemological search of his time, perceived by Lappo-Danilevskii through the works of I. G. Droysen, Russian Neo-Kantianism and W. Dilthey, but hardly directly from Husserl’s philosophy, with which he could not be thoroughly familiar. The author suggests qualifying Lappo-Danilevskii’s methodological work as an original version of historical phenomenology, which was formed outside the direct influence of the classical phenomenology of Husserl. The article outlines the directions of further development of the problems laid down in Lappo-Danilevskii’s methodology of history, in particular, O. M. Medushevskaya’s “cognitive history,” A. L. Yurganov’s “historical phenomenology” and the sociological turn in the methodology of historical knowledge (turn from a subject to an actor) fixed by M. F. Rumyantseva. The latter, according to the author of the article, actualizes the key problem of the phenomenological tradition—that of intersubjectivity.
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Rosenberger, Robert. "A Phenomenology of Image Use in Science." Techné: Research in Philosophy and Technology 15, no. 2 (2011): 156–69. http://dx.doi.org/10.5840/techne201115214.
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Insights from the phenomenological tradition of philosophy can be fruitfully applied to ongoing scientific investigations. In what follows, I review and refine a methodology I have developed for the application of concepts from the phenomenology of technology—concepts which articulate bodily and perceptual relations to technology—to a specific context of scientific practice: debate over the interpretation of laboratory images. As a guiding example, I introduce a case study of a contemporary debate over images of Mars which reveal evidence of fluid movement on the planet’s surface in the last decade. Next, the framework of phenomenological concepts is applied to this example, and contrasts are made with the results of previous case studies. I conclude with reflections on the implications of this perspective for both the use of imaging technologies in scientific research specifically, and for the phenomenology of technology generally.
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Thiel, Jaye Johnson, and Brooke Anne Hofsess. "Digressive Methodologies: Inviting the Aesthetic and Material Into the Phenomenological." Qualitative Inquiry 26, no. 5 (April 8, 2019): 491–99. http://dx.doi.org/10.1177/1077800419836698.
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In this article, we invite the concept of digression into methodological endeavors through the phenomenological tradition of postintentional phenomenology. Using five modes of inquiry—unsettle, unrest, untether, unearth, unfold—and the premise that “(m)ail art is a catalyst,” we invite readers to reconsider methodologies as joyfully and generatively digressive, while also unearthing possibilities to abandon the confines of hypercapitalism found within academia.
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Christensen, Martin, Anthony Welch, and Jennie Barr. "Husserlian Descriptive Phenomenology: A review of intentionality, reduction and the natural attitude." Journal of Nursing Education and Practice 7, no. 8 (March 26, 2017): 113. http://dx.doi.org/10.5430/jnep.v7n8p113.
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Background and aim: Descriptive phenomenology is widely used in social science research as a method to explore and describe the lived experience of individuals. It is a philosophy and a scientific method and has undertaken many variations as it has moved from the original European movement to include the American movement. The aim of this paper is to describe descriptive phenomenology in the tradition of Edmund Husserl. Integrative literature discussing the nature of descriptive phenomenology was used within this paper to elucidate the core fundamental principles of Husserlian descriptive phenomenology.Methods: This is a methodology paper that provides both an overview of the historical context and the development of descriptive phenomenology in the tradition of Husserl.Results and discussion: Descriptive phenomenology is explained from its historical underpinnings. The principles of the natural attitude, intentionality and the phenomenological reduction are described and using practical examples illustrate how each of these principles is applied within a research context.Conclusions: Understanding the key philosophical foundations of Husserlian descriptive phenomenology as a research method can be daunting to the uninitiated. This paper adds to the discussion around descriptive phenomenology and will assist and inform readers in understanding its key features as a research method.
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GERTZ, NOLEN. "On the Possibility of a Phenomenology of Light." PhaenEx 5, no. 1 (May 17, 2010): 41. http://dx.doi.org/10.22329/p.v5i1.2852.
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The phenomenological tradition has always had a peculiar preoccupation with light. This paper will attempt to determine how and why light appears as it does, and what this can tell us about the phenomenological understanding of light and its relevance. This will be carried out through a systematic analysis covering Husserl's study of light as "circumstance of apperception," Heidegger's interpretation of Plato's use of light as "symbol for the unsayable," and Levinas' interest in light as "rival to the 'there is'." This survey will allow us to see how light has been treated by phenomenology as a concept of central importance in the realms of perception, epistemology, and ontology. It is this multiform use that has allowed for the distinction between the concepts of "light" and "lighting" to become blurred, and has thus problematized any attempt at something like a phenomenology of light.
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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.
Full textAbstract:
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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Christensen, Martin. "The empirical-phenomenological research framework: Reflecting on its use." Journal of Nursing Education and Practice 7, no. 12 (July 30, 2017): 81. http://dx.doi.org/10.5430/jnep.v7n12p81.
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Background and objective: Descriptive phenomenology when used within the tradition of Husserl offers the qualitative researcher a unique perspective into the lived experience of the phenomena in question. Methods of data analysis are often seen as the theoretical framework for which these studies are then focused. However, what is not realised is that the data analysis tool is merely that a tool for which to delineate the individual narratives. What is often missing is a research framework for which to structure the actual study. Therefore, the aim of this paper is to offer a reflective account of how the empirical-phenomenological framework shaped and informed a descriptive phenomenological study looking at the lived experience of male nursing students as they journey though the under-graduate nursing programme.Methods: A reflective narrative was used to examine and explore how the empirical-phenomenological framework can be used to support method construction within a descriptive phenomenological study.Results and conclusions: The empirical-phenomenological research framework aims to provide a practical method for understanding and valuing the range and depth of descriptive phenomenology, in particular the lived experience. Used in combination with specific phenomenological data analysis models the empirical-phenomenological framework is structured to support the qualitative research process.
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Lapatin, Vadim Al'bertovich. "Phenomenological reduction of E. Husserl through the prism of Buddhist meditation." Философская мысль, no. 3 (March 2021): 81–93. http://dx.doi.org/10.25136/2409-8728.2021.3.33324.
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The subject of this research is the method of phenomenological reduction developed by E. Husserl. The article examines the difficulties faced by this method, as well as observes the reception of Husserl’s ideas by the adherents of phenomenology in the XX century. It is substantiated that the phenomenological reduction is unrealizable by theoretical means due to impossibility to comply in the with the initial requirements of directness and non-prerequisiteness in the verbal expression. At the same time, the author proves that the phenomenological reduction could be implemented as a practice. Buddhist meditation is taken as an example. The goal is set to examine the phenomenological reduction through the prism of meditative practice. The research methodology is based on the comparative study of phenomenological and Buddhist philosophy with regards to the subject matter. The scientific novelty lies in examination of the problem of implementation of phenomenological reduction in the context of a completely different, non-Western tradition. The analysis demonstrates that Buddhism and phenomenology, proceeding from similar ideological prerequisites and studying the same subject, come to the markedly different conclusions. The examination of meditative practice indicated the differences between the phenomenology and Buddhism in their interpretation of the problem of consciousness. The fundamental difference pertains to the problem of “Self”: Buddhism does not recognize the apodictic evidence of the empirical and transcendental ego. This opinion is grounded on observation of the variable nature of the mind in the process of meditation. Other differences considered in this article consists in the discrepancy between the phenomenology and Buddhism regarding the interpretation of such concepts as “intentionality” and “ideation”.
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Roy, Jean-Michel. "Phenomenological Claims and the Myth of the Given." Canadian Journal of Philosophy Supplementary Volume 29 (2003): 1–32. http://dx.doi.org/10.1080/00455091.2003.10717593.
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Over the past twenty years, Husserlian phenomenology has increasingly drawn the attention of the cognitive community, thereby leading to the emergence of what might be called a phenomenological trend within contemporary cognitive studies. What this phenomenological trend really amounts to is however a matter of debate. The reason is that it embodies, in fact, a multifaceted reflection about the relevance of Husserlian phenomenology to the current efforts towards a scientific theory of cognition, and, to a lesser degree, about the reciprocal relevance of these efforts to the fate of the Husserlian tradition. Indeed, it covers a wide array of perspectives on these questions, ranging from tentative demonstrations of the cognitively misleading character of Husserl's ideas, inasmuch as they would incarnate the same foundational errors as cognitivism (Hall and Dreyfus 1982), to diametrically opposed views arguing that the naturalist bent of contemporary cognitive science is ill-conceived, and that only the brand of transcendentalism defended by Husserl can provide it with adequate foundations (cf., for instance, Villela-Petit 1999).
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Blair, Adam, and Anne O'Byrne. "Introduction to the Special Issue." Puncta 4, no. 2 (December 2021): 1–4. http://dx.doi.org/10.5399/pjcp.v4i2.1.
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The Collegium Phaenomenologicum has met in Umbria, Italy every summer since 1976; only COVID made it pause, and hopefully only temporarily. It has been a forum for deep and broad discussion of the phenomenological tradition; it has also been a place where that tradition has itself been broadened and deepened by generations of thinkers who came to study the classical texts and to do phenomenology. In 2019, over the course of three weeks in July, in three lecture courses, several talks by visiting faculty, twelve text seminars sessions, art workshops, and very many informal talks over dinner, on the terrace, and on long walks through the town of Città di Castello and beyond, the Collegium worked on the question of critical phenomenology.
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Kozhevnikova, Daria. "A way of cognition of legal phenomena in the phenomenology of law of the XX century." nauka.me, no. 1 (2021): 69. http://dx.doi.org/10.18254/s241328880015830-7.
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The purpose of the article is to conduct a historical and philosophical study of the methodological foundations of the implementation of the phenomenological method in the philosophy of law of the XX century on the example of the legal concepts of A. Reinakh and N.N. Alekseeva developed within the framework of continental tradition. The author defends the thesis about the methodological potential of the phenomenological method, the need to expand the research tools of legal science.
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Gallagher, Shaun. "Lived Body and Environment." Research in Phenomenology 16, no. 1 (1986): 139–70. http://dx.doi.org/10.1163/156916486x00103.
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AbstractMerleau-Ponty developed a phenomenology of the body that promoted a non-dualistic account of human existence. In this paper I intend to develop Merleau-Ponty's analysis further by questioning his account of the body on the issues of body perception, and the body's relation to its environment. To clarify these issues I draw from both the phenomenological tradition and recent psychological investigations.
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Pavlovits, Tamás. "Descartes et le tournant théologique de la phénoménologie française." Filozofija i drustvo 25, no. 2 (2014): 31–41. http://dx.doi.org/10.2298/fid1402031p.
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I will analyse Descartes? role in the ?theological turn? of French phenomenology. Although in Husserl?s phenomenology the Cartesian cogito was the central element, in the phenomenologists of the ?theological turn? (Janicaud) it was exchanged for the idea of the infinite. I examine why Marion and L?vinas are interested in the Cartesian idea of the infinite. In the phenomenology of Marion this idea is interpreted as a ?conceptual icon? and a ?saturated phenomenon? ,in the phenomenology of L?vinas this idea represents the structure that provides the possibility of the phenomenological description of transcendence. In order to see if Marion and L?vinas turn back to the onto-theological tradition of the metaphysics, like Janicaud affirms, we have to see how Descartes describes 31 the idea of infinite and how Marion and L?vinas interpret it.
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Fadlilah, Annisa. "Mujahadah Kamis Wage at Nahdlatul Ulama (NU) Sunan Pandanaran Islamic Boarding School Viewed from Edmund Husserl’s Phenomenological Perspective." Journal of Nahdlatul Ulama Studies 2, no. 2 (August 31, 2021): 119–37. http://dx.doi.org/10.35672/jnus.v2i2.119-137.
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Mujahadah Kamis Wage, organized by Sunan Pandanaran Islamic Boarding School. It is a religious tradition closely related to NU teachings where there is a teaching to send prayers for parents who have died. Mujahadah Kamis Wage was held to commemorate the death of one of the founders of the Islamic boarding school, namely Nyai Hj. Jauharoh Munawwir died on Kamis Wage. This tradition is a religious phenomenon whose existence can be investigated from all sides. In this study, the Phenomenology of Edmund Husserl is the author’s point of view in conducting research. Phenomenology can be used to examine phenomena that occur in a religion, such as ways of worshiping, certain rituals, myths that develop, or the spiritual experiences that followers of religion get after performing certain rituals or worship. Edmund Husserl’s phenomenology consists of several steps: Epoche (the act of letting go of oneself), eidetic vision or making ideas, or eidetic reduction by finding the phenomenon’s essence and ignoring aspects that are not important. The last step to reach the essence of an object is by transcendental reduction, which leads the researcher to find another picture of the phenomenon beyond the pre-conception limits. This study indicates that the NU tradition phenomenon at Sunan Pandanaran Islamic Boarding School in the form of Mujahadah Kamis Wage is not only limited to the value of religiosity whose implementation relies on religious teachings, but also the social and economic dimensions that go beyond pre-conceptions depending on who follows and interprets it.
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Staudigl, Michael. "Zerstörter Sinn, entzogene Welt, zerbrochenes Wi." Phänomenologische Forschungen 2007, no. 1 (2007): 145–62. http://dx.doi.org/10.28937/1000107940.
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The basic intention of this paper is to approach the phenomenon of violence from the perspective of Jan Patočka’s “a-subjective phenomenology.” As I argue, violence is a “boundary phenomenon” that has not yet been analyzed adequately in the phenomenological tradition. Its analysis requires a revision of phenomenology. However, such a revision can not only be found in recent positions, but already in Patočka’s conception. Thus, I propose to reassess his basic ideas that are derived from both a strong criticism of Husserl’s subjectivism and Heidegger’s anti-intellectualism. In this context, I use Patočka’s respective insights concerning the “phenomenal field” and the “movement of human existence,” to develop a phenomenological analysis of the various ways violence affects our selves: As I argue, it does so by destroying incorporated patterns of understanding, by oppressing the meaningful frameworks of our pregiven life-world, and, finally, by undermining our primordial trust in the other.
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Rifel, Tadej. "Apophatic Philosophy. Beyond Phenomenology?" Philotheos 21, no. 2 (2021): 168–78. http://dx.doi.org/10.5840/philotheos20212129.
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An expression apophatic philosophy can be understood as an appropriate synonym for a more traditional expression apophatic theology. Traditional philosophical views on the mystery of God created besides its mere rational reflection also thought which is over-rational but definitely not antirational. It can be found in texts in the field of mysticism, both religious and philosophical. Classical Greek culture joined with Christian faith. Therefore, we cannot talk about it as an individual entity being separated by these two worlds. Athens can be recognized in Jerusalem – to use expression of Leo Shestov. A symbol joins the mind. Can anybody still follow its directness? Slovenian philosophical field has developed specific understanding for Christian mystical tradition in its high theoretical expression. Most credit can be given to the thought of Gorazd Kocijančič (born 1964), a philosopher, poet, translator and publisher since it confirms axiomatics of the reality of a spiritual world, which does not correspond to any other reality. Radical denial or negation (apo-fasko) as a modus vivendi of philosophy represents at the same time a relationship of a radical openness between mysteries of God and human being. This contribution will mostly focus on Kocijančič’s synthesis from his philosophical trilogy: Razbitje: Sedem radikalnih esejev [Being broken apart: seven radical essays] (2009), Erotika, politika itn. Trije poskusi o duši [Erotics, politics etc.: three essays on the soul] (2011), O nekaterih drugih: Štirje eseji o preobilju [On some others: four essays on superabundance] (2016) and mainly on his relationship towards phenomenological thinking. As he stresses in his preface to his translation of Levinas’ Le temps et l’autre, apophatics goes beyond the phenomenology.
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Simms, Eva-Maria. "Goethe, Husserl, and the Crisis of the European Sciences." Janus Head 8, no. 1 (2005): 160–72. http://dx.doi.org/10.5840/jh20058143.
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Goethe belongs to the phenomenological tradition for a number of reasons: He shared Husserl's deep mistrust of the mathematization of the natural world and the ensuing loss of the qualitative dimension of human existence; he understood that the phenomenological observer must free him/herself from sedimented cultural prejudices, a process which Husserl called the epoche; he experienced and articulated the new and surprising fullness of the world as it reveals itself to the patient and participatory phenomenological observer. Goethe's phenomenological sensibilities and insights become more apparent when his work is brought into dialogue with Husserl's thinking. In turn Goethe challenges Husserlian phenomenology to a more careful investigation of the natural world and human participation within its order. Both Goethe and Husserl are searching for a science of the qualitative dimension of being.
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Canullo, Carla. "Beyond the Phenomenology of the Inconspicuous." Religions 12, no. 8 (July 21, 2021): 558. http://dx.doi.org/10.3390/rel12080558.
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How does spirit appear? In fact, it does not appear, and for this reason, we could refer to it, following Heidegger, as “inconspicuous” (unscheinbar). The Heideggerian path investigates this inconspicuous starting from the Husserlian method, and yet, this is not the only Phenomenology of the “Inconspicuous” Spirit: Hegel had already thematized it in 1807. It is thus possible to identify at least two Phenomenologies of the “Inconspicuous” spirit. These two phenomenologies, however, do not simply put forth distinct phenomenological methods, nor do they merely propose differing modes of spirit’s manifestation. In each of these phenomenologies, rather, what we call “spirit” manifests different traits: in one instance, it appears as absolute knowing, and, in the other, it manifests “from itself” as “phenomenon”. Yet how, exactly, does spirit manifest “starting from itself as phenomenon”? Certainly not in the mode of entities, but rather in the modality that historical phenomenology, which also includes Edmund Husserl’s work, has grasped. A question remains, however: is the inconspicuous coextensive with “spirit”? Certainly, spirit is inconspicuous, but it is not only spirit that is such. A certain phenomenological practice understood this well, a practice that several French authors have pushed. Jean-Luc Marion, Michel Henry, and Jean-Louis Chrétien have all contributed, in a certain way, to the phenomenology of the inconspicuous. However, do these authors carry out a phenomenology of inconspicuous spirit? Perhaps what French phenomenology gives us today, after an itinerary that has discovered several senses of the inconspicuous, is precisely the return to spirit that is missing in, and was missed by, this tradition.
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Tamelini, Melissa Garcia, and Guilherme Peres Messas. "On the phenomenology of delusion: the revelation of its aprioristic structures and the consequences for clinical practice." Revista Psicopatologia Fenomenológica Contemporânea 5, no. 1 (October 17, 2016): 1–21. http://dx.doi.org/10.37067/rpfc.v5i1.985.
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Phenomenological Psychopathology understands delusion as the result of changes in the aprioristic structure of consciousness. In this article, we will review the main contributions that classical and contemporary phenomenological authors have made to the theme. Departing from these psychopathological syntheses, we will discuss the structural genesis of this phenomenon, the possible evolutionary consequences of the delusional state, and its general meaning within the ontological framework of consciousness. At the same time that the analytical depth of the contributions restated here comprises the best of what has been done within the phenomenological approach, the reality is that extensive areas remain uncharted, especially when regarding the clinical consequence of these insights for clinical practice. Thus, as notes of a preliminary nature, we will make observations about the therapeutic implications of previous phenomenological findings. Among them, we shall emphasize the importance of the aprioristic sphere of consciousness in the design of a pharmacological and psychotherapeutic approach to schizophrenia worthy of the psychopathological tradition to which this contribution is affiliated.
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Zainuri, Ahmad. "Culinary in Petik Sari Tradition: Meanings and Values along Society Empowerment." Prosperity: Journal of Society and Empowerment 1, no. 1 (June 30, 2021): 15–29. http://dx.doi.org/10.21580/prosperity.2021.1.1.7843.
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Tradition is a local activity with mystical nuances, a religion that has been around for a long time and flows in people's lives. The purpose of this article is to explain a cultural community tradition with its culinary variety. Community empowerment (rewang) which is represented as a joint movement to build traditions and empower together. In this paper the author uses the socio-religious study method using a phenomenological approach and theoretical framework. This approach is relevant to this study because phenomenology can analyze it to an event that some people might consider normal. However, there are hundreds of meanings that can be expressed in each blade of the Nusantara’s culinary offerings. It is also embedded in the attitude of empowering women, mothers or the entire community so that they can share recipes and cook in a tradition. There is also an educational, spiritual value that will be embedded in every culinary dish of the Nusantara. The theory that I want to use is Auguste Comte’s theory of evolution and Acculturation from Koentowijoyo's point of view. Typical foods in traditions that hold meaning include Jenang, Tumpeng, Takir, and Ingkung Chicken meat. Community empowerment is the key to the preservation of Various traditional culinary delights with their economic, cultural, and historical aspects. Keywords: Tradition, Culinary, Empowered
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Thomas, Philipp. "Providing orientation by philosophizing at school. Phenomenological and postmodern validity claims." Kwartalnik Pedagogiczny 63, no. 3 (249) (November 9, 2018): 150–61. http://dx.doi.org/10.5604/01.3001.0012.7437.
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In liberal societies it seems to be important to provide orientation by philosophizing at school. We are used to doing this by discussing classic ethics with our students. Here, skills like rational argumentation can be trained. It is the universal rationality that can be applied to different ethical issues and, thus, provide orientation. When it comes to this learning objective phenomenology and postmodernism are mostly not expected to provide assistance. Phenomenology might be seen as just dealing with perception whereas postmodernism is under suspicion for contributing to indecision, arbitrariness and relativism. In this article I will try to outline the potentials of phenomenology and postmodernism in the field of orientation. In the tradition of Husserl’s ‘epoché’ we can let students discover the perspective of a first person and what it means to be a ‘self’. Heidegger and Merleau-Ponty have not only described a certain closeness to the world which can be described as ‘dwelling’ of a lived body. They have also delineated elements of a new ‘postmetaphysical’ and at the same time ‘prehermeneutical’ metaphysics. All this can help to open the depth of self, life, and world. Postmodern thinkers claim a plurality of truths. By this means, these theories can encourage self-empowerment. At the same time, authors like Lévinas (responsibility for the other), Lyotard (the sublime), and Rorty (solidarity) describe new ways of openness towards the world which are not founded by any primal truth and thus provide orientation.
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McMahon, Laura. "Religion, Multiculturalism, and Phenomenology as a Critical Practice: Lessons from the Algerian War of Independence." Puncta 3, no. 1 (November 2, 2020): 1–26. http://dx.doi.org/10.5399/pjcp.v3i1.1.
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In the Algerian War of Independence, women famously used both traditional and modern clothing as part of their revolutionary efforts against French colonialism. This paper uncovers some of the principal lessons of this historical episode through a phenomenological exploration of agency, religion, and political transformation. Part I draws primarily on the philosophical insights of Martin Heidegger and Maurice Merleau-Ponty alongside the memoirs of Zohra Drif, a young woman member of the Algerian Front de Libération Nationale, in order to explore the worldly and habitual nature of human agency in contrast to the Enlightenment stress on individual rationality and autonomy. Part II turns to John Russon’s phenomenological interpretation of religion in order to argue for the ineluctable significance of religion on human existence, in contrast to the modern tendency to oppose religious tradition and secular modernity. Part III analyzes the dynamics of intercultural communication, and argues for the political power of phenomenology as a critical enterprise that enables more just and emancipatory visions of collective human life and political transformation to come to the fore.
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Akhiyat, Akhiyat. "Debates on Religious Studies In the Phenomenology Perspective and Its Contribution to Interfaith Tolerance." Ulumuna 23, no. 1 (June 28, 2019): 163–92. http://dx.doi.org/10.20414/ujis.v23i1.347.
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The phenomenological approach in religious studies has played an essential role in uncovering the mysteries of religious experience. With the epoché concept, which refers to the meaning of "delaying all judgments", or it can be said as meaning with the intention of suspending an understanding, that is interpreted as "confinement" (bracketing), the researcher must temporarily let go of all his judgments or understanding of the phenomenon under study to obtain universal knowledge that is transcendental to the phenomenon of religion and experience the essence that they obtain. However, critics from experts for this phenomenological approach to religion still exist, in this case, summarized in three points: first, about the continuity of the phenomenology of religion as a philosophical tradition. Second, hidden theological assumptions or motives behind the phenomenological approach of religion. Third, what is the involvement of religious scientists in the public role as social scientists face current social and political realities or the challenges of religious scientists whether they accept the public role or do not face the reality of various problems faced by society.
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Levin, Kasper, Simo Køppe, and Tone Roald. "Modalization of movement: The problem of sensus communis and the limits of phenomenology." Theory & Psychology 29, no. 6 (December 2019): 833–52. http://dx.doi.org/10.1177/0959354319888685.
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One of the most persistent problems in accounting for the constitution of subjective experience is the question of the unity of consciousness. In the phenomenological tradition this question is often approached through concepts such as ipseity, pre-reflective consciousness, ownership, and first-person perspective. Since Aristotle, the question of unity in an experiencing subject has been associated with the notion of “common sensibles” and the concept of “ sensus communis” as that which joins the proper sense modalities in a single center. In this article it is argued that both the classical and the phenomenological solutions to the problem of unity point to the central challenge of how to account for the experience of movement and it is questioned whether a phenomenology of movement gets us closer to an understanding of sensus communis as a primordial relational force in the body–world formation.
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Henriksen, Mads Gram, Felipe León, and Dan Zahavi. "Center for Subjectivity Research: History, Contribution and Impact." Danish Yearbook of Philosophy 53, no. 1 (November 26, 2020): 162–74. http://dx.doi.org/10.1163/24689300-bja10009.
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Abstract In this article, we describe the history and impact of the Center for Subjectivity Research (cfs) since its inception in 2002 and until 2020. From its very beginning, cfs was structured to facilitate and carry out interdisciplinary research on human subjectivity, taking phenomenology as an important source of inspiration. We cover some of the most important research areas in which cfs has had a national and international impact. These include developing the field of existential hermeneutics, opening a dialogue between phenomenology and analytic philosophy, creating a multi-dimensional account of the self, exploring the interrelations between I, you and we, and conceptualizing and assessing self-disorders in schizophrenia spectrum disorders. Over the years, research at cfs has demonstrated the vitality of the phenomenological tradition, and shown how phenomenology can contribute to contemporary theoretical and scientific debates.
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Samarina, Tatiana S. "Phenomenology of Religion and Cognitive Religious Studies." Voprosy Filosofii, no. 10 (2022): 183–92. http://dx.doi.org/10.21146/0042-8744-2022-10-183-192.
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The phenomenology of religion and cognitive religious studies are perceived in scientific circles as two fundamentally different strategies for studying religion, since the reductionist basis of cognitive religious studies does not agree with the anti-reductionism of the phenomenological tradition. Despite this difference, the article substantiates the idea that these traditions have intersections, the presence of which helps to take a fresh look at the study of religion in the past and present. Firstly, it is the place that both programs occupy in religious studies, their claim to be key strategies for understanding religion as a whole. Secondly, it is a common philosophical basis: both traditions ideologically go back to the basic principles of Kantian epistemology. Thirdly, it is evolutionism, the whole system of argumentation of cognitive religious studies is explicitly based on it, implicitly it is present in all classical theories of phenomenologists of religion. Fourth, a two-process model that asserts the existence of two cognitive processes that generate two corresponding levels of religious life: intuitive and reflexive. The presence of these intersections allows to consider the logic of the study of religion in a different way: the difference of research strategies on the principle of reductionism/anti-reductionism is not sufficiently heuristic. It is concluded that the commonality of ideas about the two levels of religion, shared by both traditions, confirms that phenomenologists and cognitive scientists, moving in completely different ways, apparently discovered a fundamental feature of the “human” dimension of religious life.
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Forgie, J. William. "Pike's Mystic Union and the Possibility of Theistic Experience." Religious Studies 30, no. 2 (June 1994): 231–42. http://dx.doi.org/10.1017/s0034412500001517.
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In his long-awaited Mystic Union, Nelson Pike offers a phenomenology of mysticism. His account is based on the reports and descriptions of third parties, not on his own, first-person experience. So he calls his enterprise ‘phenomenography’, an attempt to describe the experiential content of conscious states by way of reports of them. Pike finds in the Christian mystical tradition three different kinds of experiences of mystic union, the ‘prayer of quiet’, the ‘prayer of union’ and ‘rapture’. These experiences differ phenomenologically, i.e. in experiential content. But they are all ‘theistic’ experiences; that is, they are all phenomenologically of God. By this Pike means: (a) whether these experiences are veridical or not, their object – what they are veridical or hallucinatory experiences of – is God; and (b) that they are of God is part of, or given in, the phenomenological content of the experiences themselves.
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Gallagher, Shaun, and Francisco J. Varela. "Redrawing the Map and Resetting the Time: Phenomenology and the Cognitive Sciences." Canadian Journal of Philosophy Supplementary Volume 29 (2003): 93–132. http://dx.doi.org/10.1080/00455091.2003.10717596.
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In recent years there has been some hard-won but still limited agreement that phenomenology can be of central and positive importance to the cognitive sciences. This realization comes in the wake of dismissive gestures made by philosophers of mind who mistakenly associate phenomenological method with untrained psychological introspection (e.g., Dennett 1991). For very different reasons, resistance is also found on the phenomenological side of this issue. There are many thinkers well versed in the Husserlian tradition who are not willing to consider the validity of a naturalistic science of mind. For them cognitive science is too computational or too reductionistic to be seriously considered as capable of explaining experience or consciousness. In some cases, when phenomenologists have seriously engaged the project of the cognitive sciences, rather than pursing a positive rapprochement with this project, they have been satisfied in drawing critical lines that identify its limitations. On the one hand, such negative attitudes are understandable from the perspective of the Husserlian rejection of naturalism, or from strong emphasis on the transcendental current in phenomenology.