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1
Olivier, Abraham. "The Freedom of Facticity." Religions 9, no. 4 (April 4, 2018): 110. http://dx.doi.org/10.3390/rel9040110.
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Antonov, Mikhail. "Normativity and Facticity in Protection of Religious Freedom." Law. Journal of the Higher School of Economics, no. 3 (September 10, 2018): 24–49. http://dx.doi.org/10.17323/2072-8166.2018.3.24.49.
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3
Vogelmann, Frieder. "Der Weisheit Freund und aller Welt Feind?" Deutsche Zeitschrift für Philosophie 71, no. 2 (April 1, 2023): 157–77. http://dx.doi.org/10.1515/dzph-2023-0016.
Повний текст джерелаАнотація:
Abstract How is philosophical knowledge related to the world in which it is produced – and how should it be related? In the article, “world” refers to the whole of historically established, politically contested and materially constituted practices. Three ideal-type relationships are distinguished: affirmatively in the world, negatively against the world, and with the world. The article argues for the latter because it combines the two decisive insights of the first two relationships: the insight into philosophy’s facticity, i. e., it being bound to the world, and the insight into philosophy’s freedom, i. e., that it can, nevertheless, turn against that world. Political epistemology is needed to explicate any philosophy with the world because it holds together, in a productive tension, minimal materialism as the core of the insight into philosophy’s facticity and the irreducibility of thought as the core of the insight into philosophy’s freedom.
4
Santos, Marcandra Nogueira de Almeida, and Antonia Margareth Moita Sá. "Living with tuberculosis in prison: the challenge to achieve cure." Texto & Contexto - Enfermagem 23, no. 4 (December 2014): 854–61. http://dx.doi.org/10.1590/0104-07072014000840013.
Повний текст джерелаАнотація:
The objective of this study was to better understand the meaning, for the person deprived of freedom, of living in prison with tuberculosis and its treatment. The research was conducted using the phenomenological method of Martin Heidegger, applied to 22 interviews realized in five prisons located in the state of Pará, Brazil. The results and its hermeneutics made possible to understand that the person deprived of freedom understands their condition and transcends their facticity and difficulties to achieve the cure of the disease, living as beings of possibilities, revealing their authentic way of facing tuberculosis and its treatment in prison.
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MARCHEGIANI, GIULIO. "ALTERITY, FACTICITY AND FOUNDATION OF FINITE FREEDOM IN LEVINAS. A COMPARISON WITH FICHTE." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 11, no. 1 (2022): 73–92. http://dx.doi.org/10.21638/2226-5260-2022-11-73-92.
Повний текст джерелаАнотація:
Starting with the emphasis that Levinas puts on the role of otherness in the constitution of subjective dimension, this paper discusses how the articulation of this process and the consequences that derive from it recall specifically Fichtean themes. Although the relation between Levinas and Fichte has not been thoroughly examined in the literature yet, it can nevertheless be shown that themes such as the “call” of the subject from the outside, from the unattainable dimension of an otherness irreducible to any immanence and the factual and finite character of its correlative freedom can be understood by reference to the categories that Fichte develops in his texts on law and morals. The reference to Fichte, who already in his considerations on the Wissenschaftslehre recognizes an external Anstoß as determining the reality of the subject, will allows to elucidate the fundamental structure of Levinas’ thought. Particular attention is paid in Levinas to the belonging of otherness to an immemorial past, which in the impossibility of being traced back to the presence of consciousness finds the guarantee of its radical transcendence. Thus, another temporal (or rather, extra-temporal) dimension is configured which also in Fichte refers to an “exteriority” that cannot be assumed by the subject, but only ascertained a posteriori, hence its factual character. Through an interpretation of the fundamental meaning that the primacy of otherness over sameness has in Levinas and the attempt to reflect this relationship through the reference to similar Fichtean motifs, it becomes clearer that the basic meaning of a radical thought of otherness does not cancel the sameness of subject, but on the contrary allows to found it by referring it to its constitutive, unavoidable heteronomy.
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Muhamba, Denis, and George Ndemo. "A Philosophical Reflection on the Relevance of Heidegger’s Notion of Innovation to Unemployment Crisis in Africa." East African Journal of Arts and Social Sciences 5, no. 2 (September 22, 2022): 45–57. http://dx.doi.org/10.37284/eajass.5.2.856.
Повний текст джерелаАнотація:
The main purpose of this study was to provide a philosophical reflection on the relevance of Heidegger’s notion of innovation to the unemployment crisis in Africa. The study used a combination of phenomenological and analytical methods for the study. It was found that Heidegger’s philosophy of innovation has its basis in his concept of lostness. Dasein finds itself thrown into the world without prior information. Dasein finds itself in facticity without any help. Under facticity and fallenness, Dasein lives the inauthentic life that is characterised by averageness, publicness, and distantiality. As the Design struggles to meet its possibilities, Dasein is required to be authentic. It is authenticity that is implied with innovation in this study. It was found that Heidegger’s philosophy of innovation is characterised by individuality, unscientific and unconventional, resoluteness and respect for individual uniqueness. Heidegger’s philosophy of innovation can be relevant to African efforts to end the unemployment crisis when there is a balance between communalistic life and individual life under freedom. Moreover, the unemployment crisis can be fought against when the Africans are aware of the individual identities that make them complement each other in the community. It was concluded that the philosophy of innovation is an appropriate solution to the employment crisis not only in Africa but in all communities in the world that are struggling to fight unemployment.
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Pozzo di Borgo, Gabrielle. "Freedom and the Weight of the Crown: Sartrean and Beauvoirian Existentialism in Peter Morgan's The Crown." Film-Philosophy 27, no. 2 (June 2023): 326–52. http://dx.doi.org/10.3366/film.2023.0232.
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In this article, I examine Peter Morgan's TV series The Crown (2016–present) through the lens of Sartrean and Beauvoirian existentialism. I argue that the character of Queen Elizabeth II holds a special place in the royal family, as the monarch who demonstrates the compatibility of duty and tradition with existential freedom and authenticity. I also demonstrate the series’ commitment to breaking the illusion of inhumanity that the royal family tries to maintain, by showing that the royals are not out-of-reach ideals, but humans who struggle to transcend their exceptionally binding facticity. As portrayed in The Crown, Queen Elizabeth's lucidity on her situation leads to honest introspection, which dispels any attempt at self-deception, and therefore prevents her from slipping into bad faith.
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Radloff, Bernhard. "Traces of the 'Facticity of Freedom' in the Christian Tradition, 'Nature', and the Resoluteness of the Will." Heidegger Studies 26 (2010): 185–207. http://dx.doi.org/10.5840/heideggerstud2010269.
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SOUSA, Adria De Lima, Charlene Fernanda THUROW, Gabriela RODRIGUES, and Daniela Ribeiro SCHNEIDER. "Diálogos da Psicologia Existencialista com o Conceito de Território." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 3 (2020): 339–49. http://dx.doi.org/10.18065/2020v26n3.9.
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Jean-Paul Sartre, based on the phenomenological method and existentialist philosophy, described human reality as freedom in situation, understood in the indissoluble unity between itself and itself, that is, between freedom and facticity. Existence of the subject is not given abstractly, it occurs in a concrete space, circumscribed in materiality and acquires meaning in the light of the project of being. In defining the concept of situation, Sartre uses the notions of "my place" and "my surroundings", portraying materiality as a boundary condition of freedom. From this notion of spatiality, the present work aims to establish relations between the Sartrian concept of situation, as defined in Being and Nothingness, and the concept of territory used in several areas of knowledge that approach the relation between person and environment, such as geography, anthropology, ethology, psychology and other areas of health. The multiple possibilities of interdisciplinary interlocution of the notion of territory result from the dynamics of the concept, which is not limited to the physical environment, but brings together social and symbolic aspects in an integrated and dialectical way. Discussing the approximations between the concepts of territory, territoriality and situation contribute to the interdisciplinarity of the different areas that use them in professional practice
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Paić, Žarko. "O slobodi kao događaju: Bestemeljnost kao otvorenost svijeta." Znakovi vremena XXVI, no. 94-95 (July 1, 2023): 11–32. http://dx.doi.org/10.62125/2303-6826.2023.26.94-95.11.
Повний текст джерелаАнотація:
The author shows that freedom as an event is a condition for the possibility of the entire metaphysics and history of the West. As a fundamental driver of events, freedom must manifest in its three ‘ontological’ spatiotemporal ways of appearing in connection with chance and necessity, facticity and contingency, chaos and emergence. The first is the one that opens up philosophy as a possibility of thinking beyond a reduction to myth, religion, art and science, establishing its own autonomy in the age of the technosphere. The second is the one that has its political meaning of action, determination and the creation of something new in history, starting from the idea of the sovereignty of the people and ending in the post-imperial sovereignty of a large area (Gro§raum), as Carl Schmitt defines the end of the era of the nation-state in the history of the world and the transition to the form of the imperial order of power and their permanent struggle for rule over the territory of the Other. The third is the one that appears as the last sign of resistance against all kinds of enslavement and reduction of man to thing-object-information in the system of rule of the posthuman condition with homo kybernetes as the last form of “spiritual Being” of Human in general. Key words: metaphysics, West, freedom, technosphere, homo kybernetes.
11
Kritzman, Lawrence D. "Simone de Beauvoir, the Paradoxical Intellectual." PMLA/Publications of the Modern Language Association of America 124, no. 1 (January 2009): 206–13. http://dx.doi.org/10.1632/pmla.2009.124.1.206.
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In the ethics of ambiguity (1947), Simone De Beauvoir suggests that to be human is to be subject to change and contradiction. Paradox, she claimed, was the only truth concerning human existence because of the tension created between mortality and the desire to give meaning to life. “Death,” Beauvoir suggests, “challenges our existence. … [I]t also gives meaning to our life” (Prime 731). Unlike Albert Camus, however, she clearly refuses to conceive of existence as absurd. “To declare existence absurd is to deny that I can ever be given meaning; to say that it is ambiguous is to assert that its meaning is never fixed” (Ethics 129). Recognizing the facticity created by the inevitability of death and the constraints death imposes on existence, she implores us, nevertheless, to seize our freedom and give meaning to it through ethical acts.
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MCDONNELL, HUGH. "JEAN-PAUL SARTRE THE EUROPEAN." Modern Intellectual History 17, no. 1 (April 2, 2018): 147–77. http://dx.doi.org/10.1017/s1479244318000148.
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Jean-Paul Sartre's 1961 famous and infamous preface to Frantz Fanon'sThe Wretched of the Earthhas engendered the common impression of Sartre as an intellectual who was particularly hostile to Europe. In revising this perception, this article reviews Sartre's engagement with the idea of Europe over many decades. This certainly included critique, but also nuanced and positive considerations of what Europe and being European meant. This thinking about Europe is to be situated, first, in terms of Sartre's evolving philosophical project to reconcile freedom and facticity, and second, in political and intellectual contestations over Europe in the context of fascism and the Second World War, postwar international relations, and the emergence of the Third World. Sartre's contribution to these debates was an adumbration of a “knotted Europe,” the provincialization of Europe whilst retaining a commitment to universalism, and a notion of Europe as an ongoing project rather than an ossified identity.
13
Zika, Richard. "Správnost lidské společnosti v kontextu Descartovy metody." Teorie vědy / Theory of Science 30, no. 3–4 (May 26, 2009): 149–59. http://dx.doi.org/10.46938/tv.2008.10.
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The article focuses on social context and consequences of Descartes’s method. The method demands rejection of human society as an intrusion into the development of human rationality. Though a declared acceptance of human society in its historically established facticity makes part of this rejection, it is necessary to defend oneself against it at first. The philosopher of method defends himself against society not only by means of isolation, but by external integration as well. When thus secured, he convinces the authorities not only about social harmlessness of his method, but also about its usefulness. He presents his method as ready to contribute a great deal to stability or to solid foundation of hitherto society. But even this cautious claim is guided by a pursuit of protection – now of the protection by authorities – for the benefit of the most important thing in the human world, the method itself, and the freedom of reason.
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Gelžinytė, Brigita. "Apie patyrimą ir ateinantį mąstymą vėlyvojo Schellingo filosofijoje." Problemos 104 (October 18, 2023): 8–20. http://dx.doi.org/10.15388/problemos.2023.104.1.
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This paper discusses late Schelling’s concept of experience and its significance regarding the relationship between thought and reality as presented in his Berlin lectures. The question is raised as to what extent his proposed transformation of the modern concept of experience is important for questioning the future of the contemporary philosophical discourse in the context of the “inaccessibility of experience,” as proposed by Benjamin and Agamben. The text argues that, instead of grounding the possibility of experience in the immanent or transcendental forms of subjectivity, the Schellingian alternative allows rethinking experience from the perspective of a radical future. By emphasizing the ontological dimension of experience, its inherent relationship with the question of freedom, and the problem of facticity of thinking itself, it becomes possible to place experience beyond the subject-object relation, immediacy, or sensory and objective cognition. This, it is also argued, allows us to reconsider the role of experience for metaphysics in the light of both post-Kantian and post-idealist forms of self-consciousness.
15
Ariwidodo, Eko, and Nasrulloh. "Pendidikan Humanisme Jean-Paul Sartre." Andragogi: Jurnal Diklat Teknis Pendidikan dan Keagamaan 10, no. 2 (December 30, 2022): 233–49. http://dx.doi.org/10.36052/andragogi.v10i2.303.
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Humans are involved in creating themselves and the world through concrete choices and actions, thereby assigning value to those choices and actions. Humans, as etre pour soi can transcendence. Man is not to facticity, to the way of being etre en soi. Sartre on this basis, emphasized existentialism as humanism. Existentialism is not an evil or arbitrary freedom, so it is necessary to explain why existentialism and education are two things that are significantly very influential in the world of contemporary learning. The study in this article uses a distinctive method related to a school of philosophy, namely existentialism. Existentialism is a philosophical method that emphasizes individual existence and individual freedom. This school of thought developed rapidly and influenced many writers, especially in the twentieth century. The most prominent characteristic of existentialism is the emergence of human awareness of himself. A theory of the search for self-meaning that every human being asks about his existence. Awareness and personal responsibility are essential issues in human life. It is related to efforts to realize human life as authentic or genuine. Awareness and personal responsibility are related to human attitudes and actions in filling the space of freedom they have, including education. Attitudes and actions taken by every human being do not stand in a space. It must be accounted for against actual human values, for the duties that are the obligations and expectations of others. Awareness and responsibility are human characteristics. Every human being in his heart owns consciousness, so that awareness is generally related to morals in the future, commonly called moral awareness. Moral awareness is often also called the inner voice; it becomes the primary presupposition of human moral action in education. In line with this, every human being has the right. It is also obliged to live according to what has been realized as an obligation and responsibility. Morally, every human being must decide for himself what to do, especially in the field of education, as well as educators.
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Litvinov, Maksim F. "Captiveness and Openness as Ontological Intuitions in Works of H. Bergson." RUDN Journal of Philosophy 27, no. 2 (June 21, 2023): 332–44. http://dx.doi.org/10.22363/2313-2302-2023-27-2-332-344.
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The research focuses on the problem of freedom from that point of view which puts captiveness by being and openness to being in the middle of non-dialectical examination. This perspective clarifies not only the major course of Bergson’s thought, but also the subsequent incorrect shift to the pole of openness in the hermeneutical interpretation of facticity, implemented by Heidegger. The work is conventionally divided into two parts. The first one inquires about specifics of the method used by Bergson. It is emphasized the proximity in between Bergson's orientation to the common sense and phenomenological research, despite all differences in these approaches. Also it’s gives a general analysis of Bergson’s concepts used in “Time and Free Will: An Essay on the Immediate Data of Consciousness” and in “Matter and Memory” in order to adequately questioning about the freedom of a person, acting on the basis of specific practical conditions of his existence. Bergson draws the roads of freedom through the adaptability of the intelligible to the prose of life, establishing the plane of immanence with its unbreakable boundaries. The second part analyzes aesthetic consequences of Bergson’s theory of perception and memory, thus opening access to descending pathways in sensory data processing. The theory of duration and the emphasis it places on retrospection in clarifying what accompanies the act of perception, argues for the connection of creativity with the process of actualization of the virtual. With reference to Deleuze, it is criticized the irrational attempt to assert the beginning of creativity both in nothingness and in the realization of the possible by its limiting. Thus, the appeal to Bergson’s ontological intuitions allows to refuse both the aesthetics of the origin and the logic of the readiness-to-hand-being as primarily encountered in the world. In conclusion, it is considered Bergson's polemic with Einstein, in the resolution of which the logic of differentiation seems preferable to the logic of dialectical sublation.
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Lloyd, Rebecca. "The Feeling of Seeing: Factical Life in Salsa Dance." Phenomenology & Practice 11, no. 1 (July 11, 2017): 58–71. http://dx.doi.org/10.29173/pandpr29338.
Повний текст джерелаАнотація:
Salsa dancing, a partnered dance premised on the felt sense of connection, is well suited to an exploration of Henry’s radical phenomenology of immanence and Heidegger’s facticity of life. Birthed in social celebratory contexts, salsa carries a particular motile freedom. What matters most is not how the dance movements are created from an outer frame of reference, but the experience of interactive responsiveness that emerges from unanticipated acts of giving life to another. Connecting to one’s partner and exuding a presence filled with life is revealed in an indepth interview with two-time world champion salsa dancer, judge, choreographer and coach, Anya Katsevman. This interview attempts to invoke the kinetic, kinesthetic and affective registers of the lividness and livingness of salsa dancing. As a phenomenological inquiry into factical life, the inter-view is presented not so much as a matter of shared perspectives or viewpoints, but more in the way of an inter-feeling, a practice of life engagement. This affectively-oriented approach provides both promise and challenge to the field of phenomenology. It invites us to delve more deeply into feeling acts of seeing. It also helps us understand how, through attending more fully to acts of seeing, we can increase the intensity with which we feel the upsurge of life.
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Adhikari, Sapana. "Religious Theoryan Implications in Classroom Teaching." Sotang, Yearly Peer Reviewed Journal 1, no. 1 (August 1, 2019): 93–100. http://dx.doi.org/10.3126/sotang.v1i1.45747.
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Religion is an elusive phenomenon, with agreed definitions hard to find. A theory of religion as a cultural artefact with historical significance that lies beyond historical facticity or the lack of it. An individual or group’s religion connotes above all a belief system that constitutes an option among a myriad of options, rather than a single inherent truth based on historical fact. While challenging to institutional religion and its many adherents, it is contended that such an appreciation of religion is not necessarily a threat to either but in fact has potential to be a source of enrichment to both, as well as to religion’s enhancement of global harmony. It is when such an appreciation is not present that an exclusivist ‘trigger’, lying hidden in any religion, can be released and become the cause of immeasurable conflict. Since respect for human life and dignity is fundamental to all religious tradition, it follows that respect for the freedom of through and expression must likewise be recognized as a fundamental principle of religions. The defense of civil liberties is a religious as well as a civic obligation. There are many conflict is growing up due to diversity of religious theory. Religious principle compels to obey involuntary work individual, collective and society too. Many people are depriving from education, humankind because of racism. World are conflict due to religious proudness. Indigenous people all over the world are in discrimination due to religious classify. Religious theory is not valuable every time. Religious theory must flexible where same religious can adjust. Religious theory should be correction if necessary. Different religious people should respect each other.
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Asigbo, Alex, and Chukwuemeka Anthony Ebiriukwu. "Narrativising Injustice, Political Emancipation and the Authentic Life in Sam Ukala’s the Placenta of Death." UJAH: Unizik Journal of Arts and Humanities 23, no. 2 (March 29, 2023): 69–96. http://dx.doi.org/10.4314/ujah.v23i2.4.
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The human desire to live together as a community or a nation is predicated on the conditions of equity, justice and fairness to all. However, the urge to dominate others has entrenched social injustice in society. This nature of human living breeds different kinds of human reactions which philosophers have identified. In his phenomenological ontology, Jean-Paul Sartre developed some concepts he believed to define our relationships with the world around us and how that world responds to our desires: Being-in-itself, Being-for-Itself, Facticity, Bad Faith and Authenticity are some concepts explored in this study. Sartre argues that because humans are ongoing projects with future possibilities, attaining our full potential as human beings only become valued through the ways we respond to these ideals. In the application of the above concepts using Sam Ukala’s The Placenta of Death, this study, through a content analysis of the qualitative research method, interrogated human attitudes in an oppressive and unjust world seeking justification or otherwise for human actions that would provide us with what human society should be like for our experience of it to be what it ought to be. Our findings, among others, revealed that oppression and injustice in society breed political and material denials which lead to resentment and the consequent desire for political struggles. It also discovered that those who resign to bad faith (self-deceptive and compromised persons) are afraid to take responsibility for their past and present actions and thereby closing future possibilities for themselves and others. The study concluded that in a society of entrenched oppression and injustice, it is obligated and justified that one takes a political stand: one against oppression and injustice, but in favour of political emancipation and freedom.
20
Liva, Laura. "The Abyss of Demonic Boredom: An Analysis of the Dialectic of Freedom and Facticity in Kierkegaard’s Early Works." Kierkegaard Studies Yearbook 2013, no. 1 (January 2013). http://dx.doi.org/10.1515/kier.2013.2013.1.143.
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AbstractOne of the central challenges facing every modern subject-the difficulty of negotiating the tension between freedom and necessity-comes powerfully into view in Kierkegaard’s figure of the aesthete. In this paper, I focus on this tension as it is expressed in the aesthete’s experience of boredom, and I argue that his demonic reaction is best viewed as an attempt to bring about the divorce of freedom from the immediate embedded context, or spirit from factical reality. I investigate the origin of demonic boredom, its meaning, and the various ways to master it by examining aesthete A’s reflections in Either/Or as well as Vigilius Haufniensis’ discussion of the demonic in The Concept of Anxiety.
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Isadora Pereira de Lima, Danielli. "Existência feminina como imanência: a relação entre liberdade, alteridade e opressão em Simone de Beauvoir." Revista Primordium, January 28, 2021. http://dx.doi.org/10.14393/reprim-v5n10a2020-57350.
Повний текст джерелаАнотація:
RESUMO: A partir da noção da alteridade absoluta como condutora fundamental da existência da mulher no mundo, Simone de Beauvoir analisa a situação feminina sob a perspectiva da moral existencialista, segundo a qual o ser humano coloca-se no mundo concretamente somente através de projetos. A existência encontra seu sentido e sua justificação quando aquele que existe age com vistas à superação do dado, exercendo, portanto, sua liberdade original. Quando contrário, ao negar a liberdade e assumir a passividade da facticidade, o indivíduo incorre em uma falha moral, a imanência. Beauvoir observa um sentido imanente na existência feminina, mas de modo diferente da falha moral. A mulher foi forçada à imanência através da opressão. Este artigo tem por objetivo tratar da situação da mulher no mundo, analisando os conceitos de liberdade e alteridade a fim de traçar de que modo a mulher foi privada do movimento de transcendência e forçada à imanência.
ABSTRACT: Based on the notion of absolute otherness as a fundamental conductor of the existence of women in the world, Simone de Beauvoir analyzes the female situation from the perspective of existentialist morality, according to which the human being places themselves in the world concretely only through projects. Existence finds its meaning and its justification when the one who exists acts in order to overcome what is given, exercising, therefore, their original freedom. Contrariwise, by denying freedom and assuming the passivity of facticity, the individual incurs a moral failure, immanence. Beauvoir notes an immanent meaning in female existence, but in a different way from moral failure. Women were forced into immanence through oppression. This article aims to address the situation of women in the world, analyzing the concepts of freedom and otherness in order to outline how women have been deprived of the moviment of transcendence and forced into immanence.
Keywords: Freedom. Otherness. Immanence. Feminism.