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Journal articles on the topic 'Contemporary phenomenology'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

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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Adamiak, Marzena, and Marek Pokropski. "The Landscape of Contemporary Phenomenology." AVANT. The Journal of the Philosophical-Interdisciplinary Vanguard 9, no. 2 (September 30, 2018): 9–15. http://dx.doi.org/10.26913/avant.2018.02.01.

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DEMIDOVA, OLGA, and VLADISLAV REZEN’KOV. "CONTEMPORARY POP CULTURE: PHENOMENOLOGY, AXIOLOGY, AESTHETICS." Studia Humanitatis 12, no. 1 (June 2019): 24–29. http://dx.doi.org/10.15393/j12.art.2019.3363.

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The article discusses pop culture as a modern phenomenon, the authors analyz-ing the notion of pop culture, its connection with «the mass», the axiological sys-tem of the young technological age generation as well as with the technical pro-gress as the basis of the epoch under discussion. Besides, comparing mass culture works (artefacts) with and juxtaposing them to those of classical culture, the au-thors explore pop culture structure and its connection with mass production conditioning the consumer society standards. Among of the foci of attention are the role of cinema in the formation, development, and functioning of pop culture and cinema product as its apex. One of the problems under consideration is that of pop culture as the sphere of different cultures interrelationships causing the least number of conflicts and thus acting as an instrument of the (seeming) cul-tural convergence of the peoples.

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Zimmerman, Michael E. "Heidegger 's Phenomenology and Contemporary Environmentalism." Heidegger Circle Proceedings 35 (2001): 123–38. http://dx.doi.org/10.5840/heideggercircle20013512.

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Vacek, Edward. "Contemporary Ethics and Scheler's Phenomenology of Community." Philosophy Today 35, no. 2 (1991): 161–74. http://dx.doi.org/10.5840/philtoday199135221.

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6

Westphal, Kenneth R. "Is Hegel's Phenomenology Relevant to Contemporary Epistemology?" Hegel Bulletin 21, no. 1-2 (2000): 43–85. http://dx.doi.org/10.1017/s0263523200007400.

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Hegel has been widely, though erroneously, supposed to have rejected epistemology in favor of unbridled metaphysical speculation. Reputation notwithstanding, Hegel was a very sophisticated epistemologist, whose views have gone unrecognized because they are so innovative, indeed prescient. Hence I shall boldly state: Hegel's epistemology is of great contemporary importance. In part, this is because many problems now current in epistemology are problems Hegel addressed. In part, this is because of the unexpected effectiveness of Russell's 1922 exhortation, “I should take ‘back to the 18th century’ as a battle-cry, if I could entertain any hope that others would rally to it.” I shall elaborate on these thematic connections between Hegel's views and our problems below (§3), after summarizing the main features of Hegel's epistemology (§2). Thereafter I consider Hegel's views in relation to 20th-century empiricism (§4), Dretske's information theory (§5), and the on-going debate between realists and historicist relativists (§6). Sections 2–4 will be summary in character, for I have discussed these issues in detail elsewhere. Sections 5 and 6 shall consider more closely some important social aspects of Hegel's epistemology. Two themes of my remarks are that Hegel anticipated by 150 years the recent rejections in epistemology of concept-empiricism and of individualism, and more importantly, Hegel showed how rejecting these positions does not require rejecting commonsense realism about the objects of empirical knowledge. In part, this is because Hegel rejected “internalism” about mental content. The recent wave of anti-Cartesianism in epistemology and philosophy of mind has much to learn from Hegel. Benefiting from Hegel' insights and analyses, however, requires understanding just what were Hegel's aims, methods, and arguments in epistemology. These, however, have eluded most commentators, whether critical or sympathetic. So I begin by reviewing the main points of Hegel's epistemology.

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Thomas-Fogiel, Isabelle. "The Radical Empiricism of Contemporary French Phenomenology." Journal of the British Society for Phenomenology 45, no. 2 (May 4, 2014): 118–32. http://dx.doi.org/10.1080/00071773.2014.919125.

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Higgins, Joe. "Phenomenology: A Contemporary Introduction, by Walter Hopp." Teaching Philosophy 44, no. 3 (2021): 382–84. http://dx.doi.org/10.5840/teachphil2021443155.

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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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Powell, Jason L. "“You’ll Never Walk Alone”: Phenomenology and Ageing in Contemporary Culture." International Letters of Social and Humanistic Sciences 27 (May 2014): 19–30. http://dx.doi.org/10.18052/www.scipress.com/ilshs.27.19.

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This article explores the theory of phenomenology and its relevance for understanding ageing. I begin by attempting to unravel the main theorisations of phenomenology and then explore how the use of a biographical method can be enmeshed in cultural contexts of ageing. In particular, I assess the relevance of the ageing body, and ageing identity for pointing toward a general theory that can be defined as a ‘phenomenology of ageing’. Part of the context for realising the potential of phenomenology is its dissection of meaning, not as fixed, but as fluid as found in the context of everyday life. Phenomenology provides a significant contribution to un-locking an understanding of what is means to be a human person situated within and across the life course. It can be used to reveal critical consciousness, understanding of personal identity and social meanings. This article explores the contexts, examples and situations within which the perspective can be illuminated for understanding ageing. Ageing is a biographical process and this will be dissected for understanding social theory.

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Atabik, Ahmad. "New Paradigm of Contemporary Hermeneutics: Analysis of Religious Text Discourse Understanding of Paul Ricoeur’s Perspective." ADDIN 13, no. 2 (August 1, 2019): 295. http://dx.doi.org/10.21043/addin.v13i2.5906.

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The hermeneutic study about discourse before the existence of Paul Ricoeur was around three points: romantic hermeneutics, onology hermeneutics, and dialectical hermeneutics. They have characteristics that other mainsteams do not have. Ricoeur’s thought style cannot be included in any of those three hermeneutic thoughts. In fact, his thought covers almost all contemporary philosophical topics. One of the points of Ricoeur’s contemporary hermeneutics is how to combine the phenomenology of Husserl’s metaphysical tendencies with Heidegger’s existential phenomenology. The text is essentially autonomous to carry out “de-contextualization” (the process of liberating oneself from context) and “re-contextualization” (the process of returning to context). Ricoeur’s thought patterns cannot be included in one of the three hermeneutic thought. In fact, his thought allegedly covers almost all contemporary philosophical topics. One of Ricoeur’s contemporary hermeneutics is how to combine the phenomenology of Husserl’s metaphysical tendencies with Heidegger’s existential phenomenology.

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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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Zirión Quijano, Antonio. "The Status of Phenomenology in Contemporary Latin America." Glimpse 4 (2003): 19–26. http://dx.doi.org/10.5840/glimpse200345.

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Price, Steven, and Stanton B. Garner. "Bodied Spaces: Phenomenology and Performance in Contemporary Drama." Modern Language Review 93, no. 1 (January 1998): 163. http://dx.doi.org/10.2307/3733645.

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Baumann, Sean. "The problematic neglect of phenomenology in contemporary psychiatry." South African Journal of Psychiatry 16, no. 4 (December 1, 2010): 2. http://dx.doi.org/10.4102/sajpsychiatry.v16i4.279.

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Alihodzic, Rifat, and Nadja Kurtovic-Folic. "Phenomenology of perception and memorizing contemporary architectural forms." Facta universitatis - series: Architecture and Civil Engineering 8, no. 4 (2010): 425–39. http://dx.doi.org/10.2298/fuace1004425a.

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Perception of an architectural form is not a unilateral act which has been often and unduly identified with mechanicistic captures of a camera. In understanding architectural composition and the way it influences our perception and memory, the knowledge regarding the field of psychology of perception and the analysis of principles of its use in architecture proved to be highly important. Instinctive understanding of perceptual processes and of laws according which our visual apparatus and memory are influenced by the architectural form and space is something that cannot be avoided. These are the operating principles of the so called "ordinary" observer; and this is an important insight for architecture as a visual discipline, which has been often neglected. As a significant addition to intuition and experience, the creative work of architects is supported by the insights on perceptual and cognitive processes which have been revealed by the psychology of perception.

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Davidson, Larry. "Phenomenology and Contemporary Clinical Practice: Introduction to Special Issue." Journal of Phenomenological Psychology 35, no. 2 (2004): 149–62. http://dx.doi.org/10.1163/1569162042652218.

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AbstractThis special issue reconsiders the contributions that phenomenology can make to the development and practice of a clinical science of psychology. In it, we suggest that earlier attempts to apply phenomenological principles were influenced heavily by psychoanalysis, with few, if any, alternative versions of a "depth" psychology available on which to draw in reframing the nature of psychopathology and its treatment. We suggest that this lingering presence of psychoanalysis runs counter to the founding principles of phenomenological method and offer a few examples of a constructive alternative grounded in Husserl's transcendental phenomenology. Borrowing from Mohanty, we offer this approach as a respectful—as opposed to suspicious—phenomenology, and begin to outline ways in which a transcendentally-grounded psychology reconceptualizes both clinical research and practice, from the initial intake interview and interpretation of interview data to the aims and strategies of psychological interventions.

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Hoy, David Couzens. "Genealogy, Phenomenology, Critical Theory." Journal of the Philosophy of History 2, no. 3 (2008): 276–94. http://dx.doi.org/10.1163/187226308x335967.

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AbstractThis paper explains the genealogical method as it is understood and employed in contemporary Continental philosophy. Using a pair of terms from Bernard Williams, genealogy is contrasted with phenomenology as an ‘unmasking’ as opposed to a ‘vindicatory’ method. The genealogical method is also compared with the method of Ideologiekritik and recent critical theory. Although genealogy is usually thought to be allergic to universals, in fact Foucault, Derrida, and Bourdieu do not shun universals, even if they approach them with caution. The conclusion is that genealogy is a viable and productive approach to social criticism and self-transformation.

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Owen, Ian Rory. "Husserl’s Phenomenology of Intersubjectivity: Historical Interpretations and Contemporary Applications." Indo-Pacific Journal of Phenomenology 19, no. 1 (August 23, 2019): 65–69. http://dx.doi.org/10.1080/20797222.2019.1632023.

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Kebuladze, Vakhtang. "Phenomenology and Hermeneutics in Contemporary Ukrainian Historic-Philosophical Research." Sententiae 29, no. 2 (December 16, 2013): 138–46. http://dx.doi.org/10.22240/sent29.02.138.

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Seron, Denis. "Dan Zahavi (Ed.), The Oxford Handbook of Contemporary Phenomenology." Husserl Studies 30, no. 3 (July 10, 2014): 277–81. http://dx.doi.org/10.1007/s10743-014-9157-x.

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22

Gutauskas, Mintautas. "KĄ REIŠKIA HUSSERLIO FENOMENOLOGIJOS AKTUALIZACIJA ŠIUOLAIKINIAME FILOSOFIJOS KONTEKSTE?" Problemos 78 (January 1, 2010): 189–94. http://dx.doi.org/10.15388/problemos.2010.0.1340.

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Filiz, Kadir, Claude Romano, and Christina M. Gschwandtner. "Phenomenology with Big-Hearted Reason." Philosophy Today 65, no. 1 (2021): 183–200. http://dx.doi.org/10.5840/philtoday2021225390.

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In this interview, Claude Romano discusses his phenomenological project of the event in relation to hermeneutics, reason, realism, and some other fundamental problems of phenomenology. He explains common themes in his phenomenological project and elucidates why he considers it important to leave behind the transcendental perspective in phenomenology. He distinguishes his descriptive realism from other realist movements in contemporary French philosophy. The interview also questions the Eurocentric orientation of many phenomenological authors and considers the possibility of going beyond such assumptions in phenomenology.

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Gschwandtner, Christina M. "Phenomenology and Ritual Practice." Journal for Continental Philosophy of Religion 1, no. 1 (April 5, 2019): 43–70. http://dx.doi.org/10.1163/25889613-00101004.

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Abstract This paper highlights several problems in the contemporary phenomenological analysis of religious experience in Continental philosophy of religion, especially in its French iteration, as manifested in such thinkers as Jean-Luc Marion, Michel Henry, Jean-Yves Lacoste, Jean-Louis Chrétien, Emmanuel Falque, and others. After laying out the main issues, the paper proposes a fuller investigation of religious practices, such as liturgy or ritual, as a fruitful way to address some of the identified limitations. The final section of the paper assesses what questions remain and how one might draw on existing resources in these thinkers to push a phenomenological analysis of religious practices further in ways that broaden phenomenology of religion beyond its current somewhat narrow strictures and commitments.

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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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Crick, Timothy. "The Game Body: Toward a Phenomenology of Contemporary Video Gaming." Games and Culture 6, no. 3 (May 2011): 259–69. http://dx.doi.org/10.1177/1555412010364980.

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Youngjin Kiem. "Filling the Gap between Contemporary Cognitive Science and Classical Phenomenology." PHILOSOPHY·THOUGHT·CULTURE ll, no. 27 (June 2018): 1–22. http://dx.doi.org/10.33639/ptc.2018..27.001.

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Torres, Bernat Morales. "Paradoxes of Pain: A Dialogue between Plato and Contemporary Phenomenology." Azafea: Revista de Filosofía 22, no. 1 (December 21, 2020): 49–65. http://dx.doi.org/10.14201/azafea2020224965.

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The paper presents a dialogue, between contemporary phenomenology and Plato, on the nature and complexity of pain. Taking as a departure point D. Leder’s article «The experiential paradoxes of pain», the article delves into the essentially liminal character of pain and focusses afterwards in two paradoxes that this experiences reveals. The first one is the one that describes pain as a sensation and also as an interpretation; the second one is the one that describes pain as a destructive and also productive experience. Throughout the article we will see that the Platonic approach, although being much more holistic (in the sense of combining always the persona, ethical, political and also cosmological perspective), is not far away from the phenomenological one. That both approaches try to set limits and to describe an experience that escapes all limitations and determinations.

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Zaykova, Alina. "In favour of analytic phenomenology of time." RL. 2020. vol.1. no. 2 1, RL. 2020. vol.1. no. 2 (December 9, 2020): 60–69. http://dx.doi.org/10.47850/rl.2020.1.2.60-69.

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The article considers analytic phenomenology of time as a most hopeful way for studying temporal structure of consciousness. In order to demonstrate advantage of this area we briefly outline the main methods of research of time consciousness and time perception, clarify connection between analytic philosophy and phenomenology and turn to contemporary research of temporal consciousness structure. We can mention F. Varela, S. Gallagher, E. Pöppel, H. Maturana, E. Knyazeva as proponents of analytic phenomenology, who have already performed outstanding results. Thus, it is through the analytic phenomenology of time we can study temporal structure of consciousness using logical methods, system and analytical approach without excluding phenomenological and neurophenomenological researches.

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Angova, Stela. "Contemporary Narrative – Context and Manifestations." Postmodernism Problems 10, no. 1 (April 2, 2020): 1–2. http://dx.doi.org/10.46324/pmp2001001.

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The first issue of the Postmodernism Problems for 2020 is dedicated to the contemporary narrative. The publishers approved the topic in January when our lives followed a familiar rhythm of work and the number assembled in a state of emergency. The context and manifestations of the narrative go through the exploration of the new hybrid oral-writing formation through the VoIP application Viber, a narrative analysis of one of the cultural icons of Japanese cinema - Godzilla, cyberbullying as a contemporary narrative form of aggressiveness, the use of multimedia narrative for different business sectors, crisis narrative, narrative through smart technologies and the phenomenology of virtual narratives.

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FINEGAN, THOMAS. "Levinas's faithfulness to Husserl, phenomenology, and God." Religious Studies 48, no. 3 (December 1, 2011): 281–303. http://dx.doi.org/10.1017/s0034412511000229.

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AbstractThe contemporary debate in phenomenology concerning the ‘theological turn’ raises the issue of the relationship between faith and reason. One of the foremost statements on the theological turn, that of Dominique Janicaud, is an affirmation of the faith–reason dichotomy in the context of phenomenology, specifically in relation to how thinkers like Emmanuel Levinas have abused the phenomenological project of its founder, Edmund Husserl. This article challenges the faith–reason dichotomy and shows that the role of faith in Levinas need not mark him out as a deviant from Husserlian phenomenology.

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Oliver, Kelly. "Antigone's Ghost: Undoing Hegel's Phenomenology of Spirit." Hypatia 11, no. 1 (1996): 67–90. http://dx.doi.org/10.1111/j.1527-2001.1996.tb00507.x.

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This essay argues that Hegel's discussion of the family in “The Ethical Order” section of Phenomenology of Spirit undermines the entire project of that text. Hegel's project demands that every element of consciousness be conceptualizable, and yet, woman, an essential unconscious element of consciousness, is in principle unconceptualizable. The end of the essay attempts to relate Hegel's discussion of the family to contemporary discussions of family values.

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Shuster, Martin. "A Phenomenology of Home: Jean Améry on Homesickness." Journal of French and Francophone Philosophy 24, no. 3 (February 24, 2017): 117–27. http://dx.doi.org/10.5195/jffp.2016.790.

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As the contemporary nation state order continues to produce genocide and destruction, and thereby refugees, and as the national and international landscape continues to see the existence of refugees as a political problem, Jean Améry’s 1966 essay “How Much Home Does a Person Need?” takes on a curious urgency. I say ‘curious’ because his own conclusions about the essay’s aims and accomplishments appear uncertain and oftentimes unclear (note how Améry himself surprisingly suggests that his remarks will have “little general validity” – a statement that will need to be properly situated). My aim in what follows, then, is twofold. First, I intend to make clear the rich, suggestive, but perhaps underdeveloped phenomenological assumptions involved in this essay. Second, I want to show—but, unfortunately, only show—how these assumptions and Améry’s analysis points to a problem at the heart of contemporary conceptions of statehood, one which demands significantly more discussion.

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VINOKUROV, V. V., and M. V. VORONTSOVA. "ALCHEMY IN THE CONTEMPORARY WORLD – MAGNUM IGNOTUM." Periódico Tchê Química 16, no. 31 (January 20, 2019): 528–39. http://dx.doi.org/10.52571/ptq.v16.n31.2019.534_periodico31_pgs_528_539.pdf.

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Alchemy in modern consciousness ceased to be perceived as a scientific fallacy which led to a mass of fruitless attempts to obtain the philosopher's stone, that is, some substance through which one can turn lead into gold. In modern artistic, philosophical and psychological works alchemy is present as a phenomenon the essence of which is mysterious and incomprehensible, or is lost. Alchemy and the philosopher's stone today in society are perceived as Magnum ign?tum (the Great Unknown). This perception is due, among other things, to the diversity of approaches to studying alchemy and its phenomena. The purpose of the article is to present the diversity of historically developed approaches to studying alchemy. The article attempts to apply the method of phenomenology of religion to alchemy. Phenomenology emphasizes, first of all, a structural relationship, rather than a historical one. The phenomenological method of investigation finds concretization in the geometric representation of the structure of alchemy, which correlates with the structure of the investigation of this phenomenon. The article shows that the diversity of approaches reflects the special topology of the phenomenon of alchemy, which makes it possible to obtain its various geometric sections and consider them separately, yet none of them embraces the phenomenon of alchemy as a whole. The materials of the article can be useful for a historical understanding of the motives for the development of science.

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Portugal, Victor Luis Clavisso, and Adriano Furtado Holanda. "Junto e além de Jaspers: intersecções entre abordagens contemporâneas em psicopatologia informada fenomenologicamente." Revista Psicopatologia Fenomenológica Contemporânea 8, no. 2 (October 17, 2019): 1–22. http://dx.doi.org/10.37067/rpfc.v8i2.951.

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Karl Jaspers was influential in the phenomenological psychopathology movement. Contemporary phenomenological scholarship provides fruitful propositions in psychopathology as well as renewed recognition of Jaspers’ pioneering works. This paper is an attempt to give a more general account on how Jaspers’ oeuvre stands in face of contemporary phenomenological scholarship, outlining the intersections between them. Both poles critic the reductionism of consciousness, affirm the necessary relationship with the sciences and philosophy as well as the training and effort that the field demands. Disagreements are related to Jaspersian’ restricted use of phenomenology. We claim that Jaspers provides an interesting model of applying phenomenology in psychopathology that is scientifically robust without losing the due primacy of experience in both conceptual and clinical developments. We recognize Jaspers` limitations on the development of phenomenology, nevertheless we consider that one should go with Jaspers in his rigorous descriptions, scientific endeavors, philosophical groundings, and also beyond him, emphasizing the structures of consciousness in its embodied, temporal and intersubjective features.

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Kearney, Richard. "Philosophies of Touch: from Aristotle to Phenomenology." Research in Phenomenology 50, no. 3 (October 14, 2020): 300–316. http://dx.doi.org/10.1163/15691640-12341453.

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Abstract This essay explores Aristotle’s discovery of touch as the most universal and philosophical of the senses. It analyses his central insight in the De Anima that tactile flesh is a “medium not an organ,” unpacking both its metaphysical and ethical implications. The essay concludes with a discussion of how contemporary phenomenology—from Husserl to Merleau-Ponty and Irigaray—re-describes Aristotle’s seminal intuition regarding the model of “double reversible sensation.”

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Šuvaković, Miško. "Critical Phenomenology: Borderline Between Grey, Opaque and Non-Transparent Zones – Permanent Transitional Times." AM Journal of Art and Media Studies, no. 14 (October 15, 2017): 13. http://dx.doi.org/10.25038/am.v0i14.203.

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In what follows, I will point to theorisations of diagramatic modular models of the human, social and cultural practices that relate to antagonistic and certainly turbulent processing of production and reproduction, political economy, real life, and forms of life in the field of contemporary non-transparent or gray sociality. My main thesis is that the transition has not been completed and that we are now in the midst of transition changes throughout the world – that contemporary media and art fictionalizes or defictionalizes our human condition. My intent in this article is to point to the modular complexity of contemporary phenomena in relation to the criteria of the politics of time (dialectic historicisation) and politics of space (geographic difference). In relation to every contemporaneity that has occurred or is occurring at different times and in different places, contemporary art and culture required different conceptualisations of ‘modernisation’ and different conceptualisations of a critical response to the transition of global/local practices from the margins of society to its hegemonic centre, both internationally and locally. In an epistemological/methodological sense I intend to develop critical phenomenology. Critical phenomenology is a project of the politicization/radicalization of conservative phenomenological thinking. Article received: June 5, 2017; Article accepted: June 12, 2017; Published online: October 15, 2017; Original scholarly paperHow to cite this article: Šuvaković, Miško. "Critical Phenomenology: Borderline Between Grey, Opaque and Non-Transparent Zones – Permanent Transitional Times." AM Journal of Art and Media Studies 14 (2017): 13-31. doi: 10.25038/am.v0i14.203

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Canullo, Carla. "Phenomenology and God in Question. Notes on a Contemporary (French) Controversy." Revista Portuguesa de Filosofia 76, no. 2-3 (July 31, 2020): 529–52. http://dx.doi.org/10.17990/rpf/2020_76_2_0529.

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Singh, Vikash. "Religious practice and the phenomenology of everyday violence in contemporary India." Ethnography 15, no. 4 (June 12, 2013): 469–92. http://dx.doi.org/10.1177/1466138113490606.

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Verhoef, Anné H. "Between Faith and Belief. Towards a Contemporary Phenomenology of Religious Life." South African Journal of Philosophy 36, no. 2 (May 30, 2017): 307–8. http://dx.doi.org/10.1080/02580136.2017.1315895.

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Sands, Justin. "Between Faith and Belief: Toward a Contemporary Phenomenology of Religious Life." International Journal of Philosophical Studies 26, no. 1 (December 26, 2017): 118–22. http://dx.doi.org/10.1080/09672559.2018.1415697.

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Wirth, Mathias. "Phenomenology and its relevance to medical humanities: the example of Hermann Schmitz’s theory of feelings as half-things." Medical Humanities 45, no. 4 (September 11, 2018): 346–52. http://dx.doi.org/10.1136/medhum-2018-011464.

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One leitmotif that medical humanities shares with phenomenology and most contemporary medical ethics is emphasising the importance of appreciating the patient as a whole person and not merely as an object. With this also comes a focus on marginalisation and invisibility. However, it is not entirely clear what exactly patient-centred care means. What both phenomenology and medical humanities contribute to a ‘more humane health-care encounter’ (Goldenberg 2010, p 44) is offering not only a first-person perspective, but a dialogue between the third-person perspective and evidence-based medicine. Therefore, one main aim of medical humanities and phenomenology is to pay attention to the lived body (Leib) while adding this to the science of the objective body (Körper). In this study, I will discuss this connection through the lens of Hermann Schmitz’s phenomenology. Finally, in light of this dialogue between phenomenology and medical humanities some proposals for medical practice shall be suggested.

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Anshori, Isa. "Melacak State Of The Art Fenomenologi Dalam Kajian Ilmu-Ilmu Sosial." Halaqa: Islamic Education Journal 2, no. 2 (December 31, 2018): 165. http://dx.doi.org/10.21070/halaqa.v2i2.1814.

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Phenomenology was originally a philosophical movement Edmund Husserl (1859-1838), influential to the sociologist Alfred Schutz (years 1899-1959), then developed by Peter L. Berger and Thomas Luckman, Sarte, Michel Foucault, and Jacques Derrida. Phenomenology is a part of science that has a relationship with philosophy, such as ontology, epistomology, logic and ethics. Phenomenology is not idealism, formalism, realism, positivism, but existentialism closer. Phenomenology examines human existence. Phenomenology tries to reveal subjective meanings. Researchers try to remember, understand seriously, and want to go to something beautiful and good, that's intentionality. As a science and method, phenomenology seeks meaning, positions the individual as the giver of meaning, which then results in action based on experience. Edmund Husserl and Alfred Schutz put individuals as creators, philosophical, while Peter L Berger and Thomas Luckman in "social construction" tended to find a balance between structure (society) and individuals. The phenomenological development of the social world was carried out by Alfred Schutz. The fundamental meaning of forming social is done by Sartre. Foucault looks for the origin of the meaning of social institutions in the form of prisons as a center of solitude. Whereas Jacques Derrida is more focused on examining the phenomenology of language, refining the social meaning of "deconstruction". Since then, classical phenomenology has focused on epistemology, logic, ontology and ethics. Then contemporary phenomenology seeks to dismantle various aspects behind social life, including education.

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Tamelini, Melissa G., and Guilherme P. Messas. "Phenomenological psychopathology in contemporary psychiatry: interfaces and perspectives." Revista Latinoamericana de Psicopatologia Fundamental 20, no. 1 (March 2017): 165–80. http://dx.doi.org/10.1590/1415-4714.2017v20n1p165.11.

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Due to growing skepticism about the current psychiatric model, psychopathology has once again aroused interest in the psychiatric field. This article intends to examine the current perspectives of the phenomenological approach of psychopathology in the context of psychiatry. To this end, we will situate phenomenology along the historical course of psychopathology, presenting the particularities of its understanding of the psychiatric object, and finally, we will defend, in general terms, the affinity of the phenomenological approach with the aspirations and practical needs of the field of psychiatry.

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Dörfler, Thomas, and Eberhard Rothfuß. "Lebenswelt, Leiblichkeit und Resonanz: Eine raumphänomenologisch-rekonstruktive Perspektive auf Geographien der Alltäglichkeit." Geographica Helvetica 73, no. 1 (February 26, 2018): 95–107. http://dx.doi.org/10.5194/gh-73-95-2018.

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Abstract. This article aims to explore the potential of Alfred Schütz' sociological phenomenology for spatial phenomena and its integration into human geography. Although the influence and productivity of phenomenology in general could contribute significantly to shed light on spatial phenomena of the life-world, such as a progressive sense of place (Massey, 1993), transnationalities (Pries, 2001), socio-spatial atmospheres (Hasse, 2017), “home” and encounters (Seamon, 1979, 2014), enforced life(s) in refugee camps and others, it has never become a major strand of contemporary (German speaking) human geography. According to Hasse (2017) phenomenology has even remained almost absent in geographical research. In contrast to this proposition, the analytically endorsed and empirically examined theorems of phenomenology have recently been challenged by “post-phenomenology” and “non-representational theory”. These approaches raise – though both argumentatively and empirically unproven – their voice against pretended limitations of “classical” phenomenology in arguing with “imagined” limits of meaning and understanding. Irrespective of these developments, we would like to refer to the analytical and methodological stringency of approaches that arise from the rich tradition of phenomenology and emphasize their still largely untapped potential for human geography by suggesting a “Leib”-based approach rooted in reconstructive methodologies to analyse the various spatial phenomena of the life-world.

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Rosenberger, Robert. "“But, That’s Not Phenomenology!”." Techné: Research in Philosophy and Technology 24, no. 1 (2020): 83–113. http://dx.doi.org/10.5840/techne2020210117.

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A discussion is emerging within the contemporary philosophy of technology over issues of discrimination through design. My suggestion is that a productive way to approach this topic is through a combination of insights from the postphenomenological and critical constructivist perspectives. In particular, I recommend that we build on the postphenomenological notion of “multistability” (i.e., the idea that technologies are always subject to different uses and meanings) and conceive of instances of discrimination through design as a kind of discriminatory “stability,” one possible instantiation of a device that could be usefully contrasted with others. Through the adoption of ideas from critical constructivism and postphenomenology, it is possible to draw out some of the features of discriminatory stabilities, including how systems of bias can go unnoticed, especially by those not targeted by them. These ideas could be of use in the identification of ways that unjust systematic biases become set within dominant culture, designed into technologies, sedimented within individual bodily-perceptual habits, and even constructed into prevailing senses of reason. As a practical contribution to this ongoing discussion, I identify a distinction that can be made between two broad categories of discrimination via technology: 1. that occurring along what could be called “an axis of difference,” and 2. “an axis of usage.” In the former, discriminatory efforts occur as different users are advantaged and disadvantaged by a device, even as they use it for similar purposes. In the latter, discriminatory effects occur as the particular usage of a technology preferred by a vulnerable group is shut down through design choices. Although the various emerging discussions on technology and discrimination each tend to gravitate toward analysis along one of these axes, it will of course be important to keep our eyes on the variety of ways that biases are faced by the vulnerable.

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Vecino, María Celeste. "Nature, Spirit, and Spirituality in Husserl’s Phenomenology." Religions 12, no. 7 (June 28, 2021): 481. http://dx.doi.org/10.3390/rel12070481.

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This article deals with the relationship between Spirit (Geist) and Nature (Natur) in Husserl’s phenomenology and the potentially religious motifs involved in its treatment. I begin by outlining two different approaches that can be found in Husserl’s work regarding the dyad Nature-Spirit: firstly, a schematic opposition between the two, and secondly, the recognition of their fundamental intertwinement. I claim that, even in this second approach, there remains a sense of subordination of Nature to Spirit that is due to the transcendental character of Husserl’s phenomenology. I analyze this primacy in the context of Husserl’s monadological theory, bringing forward certain religious elements of his account in order to connect this notion of spirit to a more contemporary idea of spirituality.

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Peim, Nick. "The history of the present: towards a contemporary phenomenology of the school." History of Education 30, no. 2 (March 2001): 177–90. http://dx.doi.org/10.1080/00467600010012454.

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Rajguru, Megha. "Chanting in the gallery: Ritual sound and its phenomenology in contemporary art." Journal of Visual Art Practice 12, no. 2 (August 1, 2013): 181–93. http://dx.doi.org/10.1386/jvap.12.2.181_1.

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Nurish, Amanah. "When Abangan Embraces Sufism: Religious Phenomenology to Counter Radicalism in Contemporary Java." Teosofi: Jurnal Tasawuf dan Pemikiran Islam 11, no. 1 (June 3, 2021): 20–45. http://dx.doi.org/10.15642/teosofi.2021.11.1.20-45.

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Abangan is one of the socio-religious groups regarded as a marginal community among the trichotomy of santri and priayi. It has been known that abangan were not religious Muslim, and they are poor farmers as well as workers, backward and less educated people. Meanwhile, santri are more religious and priayi among Javanese society are middle-class people practising syncretic Islam. The thesis on “The Religion of Java,” by Clifford Geertz, was more than a half-century indicated religious and social classification in Javanese society. In the midst of political polarization of Indonesian reformation, transnational Islamic groups began to establish their movement widely. Transnational Islamic groups that promote radicalism and violent extremism clearly avoid local wisdom and mysticism. As a result, abangan has experienced dramatic religious and social change. This study aims to see how to face radicalism after reformation in the social and religious transformation of abangan in Java. Previous studies have shown that the phenomenon of radicalism affects religious intolerance addressed to minority groups like abangan. This research paper aims to examine how abangan reacts to radicalism and engages with Sufism and their devotion to tarekat. Abangan recently appears to convert and join the tarekat movement as an alternative discourse to encounter modernism and religious radicalism.

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