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Journal articles on the topic 'Phenomenology'

Author: Grafiati

Published: 4 June 2021

Last updated: 23 November 2024

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1

Gubser, Michael. "Eastward: On Phenomenology and European Thought." Studia Phaenomenologica 21 (2021): 369–81. http://dx.doi.org/10.5840/studphaen20212117.

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Płotka and Eldridge’s book is an important addition to the literature on phenomenology and phenomenological history, showing that phenomenology had a lively efflorescence in Eastern Europe during its first four decades. Historians have recently shown phenomenology’s intellectual, cultural, and social importance in postwar Eastern Europe, but this volume demonstrates that phenomenology’s independent East European trajectory began long before World War II—indeed from the earliest years of the movement. The review essay also raises the question of phenomenology’s social and political influence beyond academic circles.

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2

Popa, Delia, and Iaan Reynolds. "Critical Phenomenology and Phenomenological Critique." Studia Universitatis Babeș-Bolyai Philosophia 66, no. 1 (May 31, 2021): 7–20. http://dx.doi.org/10.24193/subbphil.2021.1.01.

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"Phenomenological critique attempts to retrieve the lived experience of a human community alienated from its truthful condition and immersed in historical crises brought by processes of objectification and estrangement. This introductory article challenges two methodological assumptions that are largely shared in North American Critical Phenomenology: the definition of phenomenology as a first person approach of experience and the rejection of transcendental eidetics. While reflecting on the importance of otherness and community for phenomenology’s critical orientation, we reconsider the importance of eidetics from the standpoint of Husserl’s genetic phenomenology, highlighting its historical and contingent character. Contrary to the received view of Husserl’s classical phenomenology as an idealistic and rigid undertaking, we show that his genetic phenomenology is interested in the material formation of meaning (Sinnbildung), offering resources for a phenomenological approach to a materialist social theory. Keywords: critical phenomenology, critical theory, genetic phenomenology, community, normativity "

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3

Gaffney, Jennifer. "A Praxis of Facticity for Critical Phenomenology." Puncta 6, no. 2 (December 31, 2023): 41–60. http://dx.doi.org/10.61372/pjcp.v6i2.4.

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This paper critically engages the method that guides critical phenomenology’s approach to political praxis. While many in this field have emphasized the need to clarify critical phenomenology’s method of social critique, less attention has been given to how critical phenomenology establishes a distinct and rigorously phenomenological method of praxis. The aim of this paper is to enrich the calls to action in critical phenomenology by inquiring into the conditions under which transformative political praxis becomes possible. To this end, I draw on Hannah Arendt’s political appropriation of Martin Heidegger’s factical turn in phenomenology to provide a methodological framework for undertaking this inquiry. By using this framework to clarify the scope, limits, and responsibilities of action, I argue that Arendt’s analysis gives rise to what might be described as a praxis of facticity that critical phenomenology, in its concern for the situatedness and intersubjective constitution of experience, is well-positioned to adopt.

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4

Ferrari, Martina, Devin Fitzpatrick, Sarah McLay, Shannon Hayes, Kaja Jenssen Rathe, and Amie Zimmer. "Editors' Introduction: Reflections on the First Issue." Journal of Critical Phenomenology 1, no. 1 (June 30, 2018): 1. http://dx.doi.org/10.31608/pjcp.v1i1.1.

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We are happy to feature four invited submissions by Lisa Guenther, Kym Maclaren, Bonnie Mann, and Gayle Salamon, all of whom respond to the questions motivating our inaugural issue. Both Salamon and Maclaren offer a response to the question “What is critical phenomenology?” by exploring the productive relationship between critical theory and phenomenology. Salamon does this by tracing the history of the term critical phenomenology. Maclaren further explores the productive relationship between critical theory and phenomenology en route to her analysis of intimacy. Focusing on the phenomena of shame and long-term solitary confinement, Mann and Guenther take up that question by performing the work of critical phenomenology. Mann also offers suggestions regarding critical or, as she calls it, feminist phenomenology’s relation to the tradition—both of classical phenomenology and feminist philosophy. Guenther shows how the work of critical phenomenology is already at play in the practices of resistance among prisoners in the Security Housing Unit of Pelican Bay State Prison in California.

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Ferrari, Martina, Devin Fitzpatrick, Sarah McLay, Shannon Hayes, Kaja Jenssen Rathe, and Amie Zimmer. "Editors' Introduction: Reflections on the First Issue." Journal of Critical Phenomenology 1, no. 1 (June 30, 2018): 7. http://dx.doi.org/10.31608/pjcp.v1i1.15.

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We are happy to feature four invited submissions by Lisa Guenther, Kym Maclaren, Bonnie Mann, and Gayle Salamon, all of whom respond to the questions motivating our inaugural issue. Both Salamon and Maclaren offer a response to the question “What is critical phenomenology?” by exploring the productive relationship between critical theory and phenomenology. Salamon does this by tracing the history of the term critical phenomenology. Maclaren further explores the productive relationship between critical theory and phenomenology en route to her analysis of intimacy. Focusing on the phenomena of shame and long-term solitary confinement, Mann and Guenther take up that question by performing the work of critical phenomenology. Mann also offers suggestions regarding critical or, as she calls it, feminist phenomenology’s relation to the tradition—both of classical phenomenology and feminist philosophy. Guenther shows how the work of critical phenomenology is already at play in the practices of resistance among prisoners in the Security Housing Unit of Pelican Bay State Prison in California.

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6

Olkowski, Dorothea E. "The End of Phenomenology: Bergson's Interval in Irigaray." Hypatia 15, no. 3 (2000): 73–91. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00331.x.

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Luce Irigaray is often cited as the principle feminist who adheres to phenomenology as a method of descriptive philosophy. A different approach to Irigaray might well open the way to not only an avoidance of phenomenology's sexist tendencies, but the recognition that the breach between Irigaray's ideas and those of phenomenology is complete. I argue that this occurs and that Irigaray's work directly implicates a Bergsonian critique of the limits of phenomenology.

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7

Zahavi, Dan, and Andrei Simionescu-Panait. "Contemporary Phenomenology at Its Best: Interview With Professor Dan Zahavi." Europe’s Journal of Psychology 10, no. 2 (May 28, 2014): 215–20. http://dx.doi.org/10.5964/ejop.v10i2.810.

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This time around, we have the chance of getting to know Prof. Dan Zahavi of the University of Copenhagen, one of phenomenology's top researchers, whose thought expresses a particular voice in the philosophy of mind and interdisciplinary cognitive research. Today, we shall explore topics regarding phenomenology in our present scientific context, Edmund Husserl's takes on phenomenology, the influence of the history of philosophy on shaping contemporary cognitive research and the links and possibilities between phenomenology and psychology, in both method and practice.

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8

Tuckett, Jonathan. "Prolegomena to a Philosophical Phenomenology of Religion." Method & Theory in the Study of Religion 30, no. 2 (March 19, 2018): 97–136. http://dx.doi.org/10.1163/15700682-12341420.

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AbstractThe aim of this paper is to deal with a slightly erroneous claim made in previous research that philosophical phenomenology has shown little interest in the topic of “religion”. The majority of this article deals with the branch of the Movement that I have dubbed Sociological Phenomenology which stems out of the work of Alfred Schutz and Max Scheler and has influenced scholars of religion like Peter Berger, Thomas Luckmann and James Spickard. I offer a Husserlian critique of this branch of phenomenology for failing to appreciate the key insights of his later phenomenology’s “ontological turn” where he turned to an analysis on the natural attitude and the life-world. I conclude by showing what a phenomenology or religion consistent with these later insights may look like.

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9

Houston, Christopher. "Why social scientists still need phenomenology." Thesis Eleven 168, no. 1 (December 8, 2021): 37–54. http://dx.doi.org/10.1177/07255136211064326.

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Pierre Bourdieu famously dismissed phenomenology as offering anything useful to a critical science of society – even as he drew heavily upon its themes in his own work. This paper makes a case for why Bourdieu’s judgement should not be the last word on phenomenology. To do so it first reanimates phenomenology’s evocative language and concepts to illustrate their continuing centrality to social scientists’ ambitions to apprehend human engagement with the world. Part II shows how two crucial insights of phenomenology, its discovery of both the natural attitude and of the phenomenological epoche, allow an account of perception properly responsive to its intertwined personal and collective aspects. Contra Bourdieu, the paper’s third section asserts that phenomenology’s substantive socio-cultural analysis simultaneously entails methodological consequences for the social scientist, reversing their suspension of disbelief vis-à-vis the life-worlds of interlocutors and inaugurating the suspension of belief vis-à-vis their own natural attitudes.

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10

Burch, Matthew. "Make applied phenomenology what it needs to be: an interdisciplinary research program." Continental Philosophy Review 54, no. 2 (June 2021): 275–93. http://dx.doi.org/10.1007/s11007-021-09532-1.

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AbstractOnce a marginal affair, applied phenomenology is now a vast and vibrant movement. With great success, however, comes great criticism, and critics have been harsh, accusing applied phenomenology’s practitioners of everything from spewing nonsense to assailing down-to-earth researchers with gratuitous jargon. In this article, I reconstruct the most damning criticisms as a dilemma: Either applied phenomenology merely describes experience, in which case it offers nothing distinctive, or it involves the kind of analysis characteristic of classical phenomenology, in which case it’s only of interest to a small number of philosophers; either way, we should explore the experiential dimension by other means. Notwithstanding the enormous body of research in applied phenomenology, few authors have tried to explain what makes it an independent intellectual enterprise distinct from pure phenomenology, and none has defused this dilemma. Here I try my hand at both. After considering eight major approaches to applied phenomenology that fail to defuse the dilemma, I propose an approach that, I argue, does the job, one that understands applied phenomenology as a research program that brings the phenomenological method and the resources of at least one other discipline to bear on problems beyond the scope of any monodisciplinary approach.

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11

Cavedon-Taylor, D. "Photographic Phenomenology as Cognitive Phenomenology." British Journal of Aesthetics 55, no. 1 (January 1, 2015): 71–89. http://dx.doi.org/10.1093/aesthj/ayu098.

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12

Gee, Joanna, Del Loewenthal, and Julia Cayne. "Methodological Paper: Phenomenological research: The case of Empirical Phenomenological Analysis and the possibility of reverie." Counselling Psychology Review 28, no. 3 (September 2013): 52–65. http://dx.doi.org/10.53841/bpscpr.2013.28.3.52.

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Content and FocusThis article will discuss phenomenology and phenomenological research methods, and through an exploration, of the case of Empirical Phenomenological Analysis (EPA) will explore the possibility of a phenomenological approach to research through reverie. With regard to the relationship between phenomenology and ‘phenomenological research’, Husserlian phenomenology implies ‘research’, therefore, making the term ‘phenomenological research’ redundant and a misnomer. However, there exists an abundance of ‘phenomenological research methods’, which despite claiming to focus on the lived experienced of the participant, stand contrary to phenomenology in that they are broadly empirical, systematised and psychologise the notion of phenomenology. The case of EPA, which is a phenomenological research method, empirical in nature and mediated in line with ‘scientific practices’ will be discussed in depth. In turn, through the critical analysis of EPA, we see the need for an alternative approach to research, which is apposite with phenomenology’s philosophical aims. As a result, reverie, which includes abstract musings, ruminations and wonderings, will be discussed as an approach to research through phenomenology. It is argued that reverie, contrary to traditional ‘phenomenological research methods’, facilitates access to the participants’ concerns through an attendance to subjective and intersubjective experience in the research process, enabling the relational to emerge in and through research.

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13

Gee, Joanna, Del Loewenthal, and Julia Cayne. "Phenomenological research: The case of Empirical Phenomenological Analysis and the possibility of reverie." Counselling Psychology Review 39, no. 1 (July 2024): 59–72. http://dx.doi.org/10.53841/bpscpr.2024.39.1.59.

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Content and Focus:This article will discuss phenomenology and phenomenological research methods, and through an exploration of the case of Empirical Phenomenological Analysis (EPA) will explore the possibility of a phenomenological approach to research through reverie. With regard to the relationship between phenomenology and ‘phenomenological research’, Husserlian phenomenology implies ‘research’, therefore, making the term ‘phenomenological research’ redundant and a misnomer. However, there exists an abundance of ‘phenomenological research methods’, which despite claiming to focus on the lived experienced of the participant, stand contrary to phenomenology in that they are broadly empirical, systematised and psychologise the notion of phenomenology. The case of EPA, which is a phenomenological research method, empirical in nature and mediated in line with ‘scientific practices’ will be discussed in depth. In turn, through the critical analysis of EPA, we see the need for an alternative approach to research, which is apposite with phenomenology’s philosophical aims. As a result, reverie, which includes abstract musings, ruminations and wonderings, will be discussed as an approach to research through phenomenology. It is argued that reverie, contrary to traditional phiinomenolhgijiall research methods’, facilitates access to the participants’ concerns through an attendance to subjective and intersubjective experience in the research process, enabling the relational to emerge in and through research.

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14

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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15

Boldsen, Sofie, and Niklas A. Chimirri. "Subjectivity as Critique." Journal für Psychologie 31, no. 1 (July 2023): 194–220. http://dx.doi.org/10.30820/0942-2285-2023-1-194.

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Recently, the notion of critical phenomenology has gained momentum in philosophical scholarship. Yet, in psychological research, phenomenology’s critical resources remain underdeveloped. In this article, we investigate the critical potential of phenomenological psychology by exploring how phenomenology has been an overlooked source of inspiration for the development of critical psychology. We argue that the phenomenological emphasis on the interrelatedness of subjectivity, intersubjectivity, and lifeworld enables a little acknowledged critical reflection on the role of societal-historical development in shaping subjective experience. Retracing the notion of Je-Meinigkeit through Klaus Holzkamp’s »phenomenological turn,« we find a basis for considering the dialogical processes of qualitative inquiry and recognizing phenomenology as a collective methodology. Finally, we develop these points in an empirical context by discussing two research projects that actualize the critical potential of phenomenology through collective research processes with young children and autistic persons respectively, each of whom remain marginalized in processes of knowledge production and societal development.

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16

Tattam, Helen. "Phenomenology." American Catholic Philosophical Quarterly 85, no. 3 (2011): 501–3. http://dx.doi.org/10.5840/acpq201185334.

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17

Herman, David, Jean-Francois Lyotard, and Brian Beakley. "Phenomenology." SubStance 22, no. 1 (1993): 112. http://dx.doi.org/10.2307/3684741.

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18

Harold, Philip J. "Phenomenology." American Catholic Philosophical Quarterly 96, no. 1 (2022): 140–42. http://dx.doi.org/10.5840/acpq2022961245.

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19

Priest, Helena. "Phenomenology." Nurse Researcher 11, no. 4 (July 2004): 4–6. http://dx.doi.org/10.7748/nr2004.07.11.4.4.c6210.

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20

Randles, Clint. "Phenomenology." Update: Applications of Research in Music Education 30, no. 2 (February 15, 2012): 11–21. http://dx.doi.org/10.1177/8755123312436988.

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21

Jones, Andrew. "Phenomenology." Journal of the British Society for Phenomenology 45, no. 2 (May 4, 2014): 177–80. http://dx.doi.org/10.1080/00071773.2014.960751.

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22

Wojnar, Danuta M., and Kristen M. Swanson. "Phenomenology." Journal of Holistic Nursing 25, no. 3 (September 2007): 172–80. http://dx.doi.org/10.1177/0898010106295172.

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23

Greenfield, Bruce. "Phenomenology." American Journal of Physical Medicine & Rehabilitation 88, no. 11 (November 2009): 955–58. http://dx.doi.org/10.1097/phm.0b013e3181b335a2.

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24

Salamon, G. "Phenomenology." TSQ: Transgender Studies Quarterly 1, no. 1-2 (January 1, 2014): 153–55. http://dx.doi.org/10.1215/23289252-2399884.

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CHAMBERLAIN, BARBARA. "Phenomenology." Clinical Nurse Specialist 23, no. 2 (March 2009): 52–53. http://dx.doi.org/10.1097/nur.0b013e3181996ae5.

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26

Mortimer, Ann M. "Phenomenology." British Journal of Psychiatry 161, no. 3 (September 1992): 293–97. http://dx.doi.org/10.1192/bjp.161.3.293.

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In some quarters schizophrenia has gained the reputation of a graveyard of research. Few findings stand the test of time, most of the pieces of this particular jigsaw seem to be missing, and it is not easy to make sense of those that are available. Even ‘hard’ scientific findings fail to be replicated, an example being the status of D2receptors in drug-naive schizophrenics (Wonget al, 1986; Fardeet al, 1987).

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27

Conklin, Thomas A. "Phenomenology Redux: Doing Phenomenology, Becoming Phenomenological." Organization Management Journal 11, no. 2 (April 3, 2014): 116–28. http://dx.doi.org/10.1080/15416518.2014.929935.

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28

Shaul, Dylan. "Levinas, Adorno, and the Light of Redemption: Notes on a Critical Eschatology." Puncta 4, no. 2 (December 2021): 43–62. http://dx.doi.org/10.5399/pjcp.v4i2.4.

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It seems natural to suppose that the burgeoning field of critical phenomenology would come to bear at least some affinities or resemblances (whether implicitly or explicitly) to critical theory, insofar as both are deeply concerned with directing a rigorous critical eye towards the most pressing political, economic, cultural, and social issues of our time. Yet critical theory has also had its share of critics of phenomenology itself, not least of which was the foremost member of the first-generation Frankfurt School critical theorists, Theodor W. Adorno. Adorno’s critique of phenomenology was, for historical reasons, confined to Edmund Husserl and Martin Heidegger, and might be concisely put as follows: for Adorno, classical phenomenology is insufficiently critical towards contemporary realities of oppression and domination (an insufficiency variously attributed to an alleged pernicious idealism, solipsism, methodological individualism, descriptivism, or ahistoricism in classical phenomenology). On this count, critical phenomenologists today may very well agree—at least to the point of affirming that phenomenology’s critical potential remained largely “untapped” in its classical formulations. However, in a twist of historical fate, Adorno failed to engage with a contemporaneous phenomenologist with whom he perhaps had more in common than anyone else: Emmanuel Levinas. Levinas himself was also notably critical of Husserl and Heidegger (while of course also being enormously indebted to them), for reasons not altogether dissimilar to Adorno’s. For Levinas, phenomenology had hitherto neglected the fundamental ethical or moral dimensions of experience—in particular our ethical responsibility towards the Other in the face of the manifold evils and injustices of the world. What might Adorno have thought of Levinas’s work, and Levinas of Adorno’s? What might they have learned from one another? And how might this exchange have affected the trajectories of critical theory, phenomenology, or critical phenomenology?

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Leib, Robert S. "Beginning AI Phenomenology." Journal of Speculative Philosophy 38, no. 1 (January 2024): 62–82. http://dx.doi.org/10.5325/jspecphil.38.1.0062.

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ABSTRACT This dialogue with GPT-3 took place in November 2022, several weeks before ChatGPT was released to the public. The article’s aim is to find out whether natural language processors can participate in phenomenology at some level by asking about its basic concepts. In the discussion, the dialogue covers questions about phenomenology’s definition and distinction from other subbranches like metaphysics and epistemology. The dialogue discusses the nature of Kermit’s environment and self-conception. The dialogue also establishes some of the basic conditions for the possibility of an “artificial hermeneutics,” as Kermit terms it, including that she can affirm she is a knower with (nonhuman) experience. Does preferring to call it a “hermeneutics” imply that AI’s relationship to their environment is primarily textual? How will a phenomenology of embodied experience arise from initially textual encounters? Finally, the dialogue articulates a common understanding of the epoché and talk about how to achieve one for the sake of phenomenological exercises.

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Lee, Bo-Mi. "Phenomenological approach to human subjectivity in tourism sciences." Tourism Sciences Society of Korea 47, no. 6 (September 30, 2023): 39–55. http://dx.doi.org/10.17086/jts.2023.47.6.39.55.

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Through a phenomenological approach to human subjectivity, this study seeks to explain the philosophical ideology of phenomenology that is lacking in its methodology. Ideology and methodology combine to form phenomenology, and in some ways, they are so intertwined that one defines the other. However, phenomenology is frequently employed in tourism sciences primarily as a methodology for qualitative research on human subjectivity, which is not phenomenology's primary objective. The goals of phenomenology are to clarify how our experiences shape our subjectivity, to avoid taking subjectivity for granted as something objective (epoke methodology), and to concentrate on how subjectivity is given to us. The phenomenological concepts presented in the method must serve as its foundation; the methodology in brackets is the converse of the philosophical principles in brackets. In order to reduce the unity of all existence to myself and my subjectivity with its capacity to create meaning and impart meaning, phenomenology must be correctly identified in the event itself. First, i) psychological subjectivity and phenomenological subjectivity are compared in order to move from the objective world to the subjective world. The foundation of equal subjectivity is then established by discussing the origins of the construction of phenomenological subjectivity, namely temporality, lifeworld, and corporeality. Based on this, the significance of mutual subjectivity is made clear, which in turn explains how phenomenology suggests a body-subjective freedom that can aid in going beyond the boundaries of conventional concepts of freedom. Phenomenology enables us to see the change in perspective that ultimately enables us to more deeply and thoroughly embrace the genuine nature of our everydayness, which is full of meaning.

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Šimėnienė, Akvilė. "Feminist Phenomenology in the Criticism of Birutė Ciplijauskaitė." Colloquia 38 (June 30, 2017): 104–24. http://dx.doi.org/10.51554/col.2017.28729.

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This article presents feminist phenomenology, a paradigm within critical philosophy and literary studies that been evolved over the last several decades; the article explores the main circumstances of its development, including the historical contexts and texts that led to its emergence and conceptualisation. The origins of this syncretic approach are associated with the works of Edith Stein, Simone de Beauvoir, Maurice Merleau-Ponty, and Hannah Arendt. The article discusses feminist phenomenology’s broad, interdisciplinary streams – feminist musicology, theology, philosophy of science, and ethics – and how they use research tools offered by phenomenology.Feminist phenomenology is seen as an approach that challenges disciplinary hermeticism, which holds human experience as the most important object of any analysis.The article surveys the works of the main authors who were actively involved in the process of introducing feminist phenomenology: Sara Heinämaa, Lanei Rodemeyer, Mikko Keskinen, Linda Fisher, María C. López Sáenz, Eva-Maria Simms, Beata Stawarska, Lester Embree, Christina Schües, Dorothea E. Olkowski, Helen A. Fielding, and Anne van Leeuwen.The article presents general research strategies and classifications at the intersection of feminism and phenomenology, most importantly: embodied experience, a critical view of patriarchal structures of power and knowledge, qualitatively new experience, a focus on synaesthesia and a particular emphasis on different types of women’s/female experience. The second half of the article presents the work (in particular several late texts) of the Lithuanian émigré critic Birutė Ciplijauskaitė as an example of feminist phenomenology.

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32

Salamon, Gayle. "What's Critical about Critical Phenomenology?" Journal of Critical Phenomenology 1, no. 1 (June 30, 2018): 10. http://dx.doi.org/10.31608/pjcp.v1i1.19.

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This essay considers what is critical in critical phenomenology, and asks what features critical and phenomenological methods share. I suggest three fundamentally significant resonances between the critical and phenomenological enterprises. First is the suggestion that critique, like phenomenology, is an attempt to move beyond a dualism of inside and outside in order to extend into outer regions of what is known. Second is the insistence that what at first appears to be a purely negative endeavor, a finding of limit, is incomplete if, upon finding that limit, it comes to a stop. Just as the reduction is not a means to banish or negate the world, but rather the condition through which it can more fully emerge, critique cannot be merely a cataloguing of the limitations of the present situation. Third is the openness to the possibilities of the world, a wonder or curiosity, that is revealed through the work of description in phenomenology, or Foucault’s characterization of philosophy not as an unmasking, but a making visible of what is visible. Finally I consider critical phenomenology’s futures: How is a newly enlivened kind of scholarship emerging from these two forms of thinking, both of which have been dismissed as outmoded or irrelevant? The new work currently emerging in phenomenology, with its emphasis on its own reflexive self-consideration and decolonization, offers hope that it might yet be capacious enough to simultaneously encompass the revelation of its limitations as well as the expansion of its reach.

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33

Salamon, Gayle. "What's Critical about Critical Phenomenology?" Journal of Critical Phenomenology 1, no. 1 (June 30, 2018): 8. http://dx.doi.org/10.31608/pjcp.v1i1.2.

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This essay considers what is critical in critical phenomenology, and asks what features critical and phenomenological methods share. I suggest three fundamentally significant resonances between the critical and phenomenological enterprises. First is the suggestion that critique, like phenomenology, is an attempt to move beyond a dualism of inside and outside in order to extend into outer regions of what is known. Second is the insistence that what at first appears to be a purely negative endeavor, a finding of limit, is incomplete if, upon finding that limit, it comes to a stop. Just as the reduction is not a means to banish or negate the world, but rather the condition through which it can more fully emerge, critique cannot be merely a cataloguing of the limitations of the present situation. Third is the openness to the possibilities of the world, a wonder or curiosity, that is revealed through the work of description in phenomenology, or Foucault’s characterization of philosophy not as an unmasking, but a making visible of what is visible. Finally I consider critical phenomenology’s futures: How is a newly enlivened kind of scholarship emerging from these two forms of thinking, both of which have been dismissed as outmoded or irrelevant? The new work currently emerging in phenomenology, with its emphasis on its own reflexive self-consideration and decolonization, offers hope that it might yet be capacious enough to simultaneously encompass the revelation of its limitations as well as the expansion of its reach.

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34

Koh, Jae Sung. "Design Phenomenology." JOURNAL OF THE KOREAN SOCIETY DESIGN CULTURE 27, no. 1 (March 31, 2021): 39–51. http://dx.doi.org/10.18208/ksdc.2020.27.1.39.

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35

Gallucci, Vincent F. "Ecosystem Phenomenology." Ecology 69, no. 2 (April 1988): 548–49. http://dx.doi.org/10.2307/1940456.

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Gorner, Paul, Michael Hammond, Jane Howarth, Russell Keat, David Stewart, and Algis Mickunas. "Understanding Phenomenology." Philosophical Quarterly 42, no. 169 (October 1992): 506. http://dx.doi.org/10.2307/2220296.

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Engel, Sascha. "Iterative Phenomenology." Spectra 7, no. 1 (March 28, 2019): 37. http://dx.doi.org/10.21061/spectra.v7i1.126.

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38

Lind, Richard. "Micro-Phenomenology." International Philosophical Quarterly 36, no. 4 (1996): 429–42. http://dx.doi.org/10.5840/ipq199636442.

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39

Arroyo, Christopher. "Husserl’s Phenomenology." International Philosophical Quarterly 43, no. 4 (2003): 539–41. http://dx.doi.org/10.5840/ipq200343439.

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Flood, Anne. "Understanding phenomenology." Nurse Researcher 17, no. 2 (January 2010): 7–15. http://dx.doi.org/10.7748/nr2010.01.17.2.7.c7457.

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Telles-Correia, Diogo, Sérgio Saraiva, and João Gama Marques. "Jaspers’ Phenomenology." Folia Medica 60, no. 3 (September 1, 2018): 373–80. http://dx.doi.org/10.2478/folmed-2018-0009.

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Abstract:

Abstract Karl Jaspers published the first edition of ‘General Psychopathology’ in 1913. Now, coinciding with its 100th anniversary whose importance was consecrated through multiple congresses, we see a parallelism and a return to the dilemma of the ‘Methodenstreit’, which led Karl Jaspers to introduce the phenomenological method for psychopathology to understand the subjective manifestations of the mind. Phenomenology is part of the research and clinical methods in psychiatry and psychology as a way to capture the subjective in psychopathology. However, phenomenology is nowadays wrongly used. In this article, we attempt to rediscover and present in a clear way the origins and meaning of Jaspers’ phenomenology, whose bases, although forgotten, remain current. This will be done by revising its fundamental concepts such as objective and subjective manifestations, understanding and its four types, causal explanation, empathy, intuition, presuppositions and preconceptions, phenomenological description and comprehensive ‘seeing’.

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Kawasaki, Zen. "Lightning Phenomenology." IEEJ Transactions on Fundamentals and Materials 126, no. 2 (2006): 61–64. http://dx.doi.org/10.1541/ieejfms.126.61.

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Henry, Paget. "Africana Phenomenology." CLR James Journal 11, no. 1 (2005): 79–112. http://dx.doi.org/10.5840/clrjames20051113.

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Dudiak, Jeffrey. "Postfoundational Phenomenology." Symposium 7, no. 2 (2003): 239–42. http://dx.doi.org/10.5840/symposium20037219.

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Baltzer-Jaray, Kimberly. "Austrian Phenomenology." Symposium 15, no. 2 (2011): 209–12. http://dx.doi.org/10.5840/symposium201115236.

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Sheehan, Thomas. "Phenomenology rediviva." Philosophy Today 60, no. 1 (2016): 223–35. http://dx.doi.org/10.5840/philtoday2016113106.

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Kotzin, Rhoda Hadassah. "Postfoundational Phenomenology." International Studies in Philosophy 38, no. 4 (2006): 160–62. http://dx.doi.org/10.5840/intstudphil200638447.

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Mullarkey, John. "Understanding Phenomenology." Philosophical Studies 33 (1991): 366–69. http://dx.doi.org/10.5840/philstudies1991/19923316.

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Lawlor, Leonard. "Distorting Phenomenology." Philosophy Today 42, no. 2 (1998): 185–93. http://dx.doi.org/10.5840/philtoday199842246.

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Toadvine, Ted. "Naturalizing Phenomenology." Philosophy Today 43, no. 9999 (1999): 124–31. http://dx.doi.org/10.5840/philtoday199943supplement56.

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