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Journal articles on the topic 'Freedom facticity'

Author: Grafiati

Published: 18 May 2024

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1

Olivier, Abraham. "The Freedom of Facticity." Religions 9, no. 4 (2018): 110. http://dx.doi.org/10.3390/rel9040110.

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2

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 (2023): 157–77. http://dx.doi.org/10.1515/dzph-2023-0016.

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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

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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 (2014): 854–61. http://dx.doi.org/10.1590/0104-07072014000840013.

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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 w

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5

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.

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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 und

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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 (2022): 45–57. http://dx.doi.org/10.37284/eajass.5.2.856.

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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 distantialit

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7

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 (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. A

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8

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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9

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, th

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Paić, Žarko. "O slobodi kao događaju: Bestemeljnost kao otvorenost svijeta." Znakovi vremena XXVI, no. 94-95 (2023): 11–32. http://dx.doi.org/10.62125/2303-6826.2023.26.94-95.11.

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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, determinat

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11

Kritzman, Lawrence D. "Simone de Beauvoir, the Paradoxical Intellectual." PMLA/Publications of the Modern Language Association of America 124, no. 1 (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

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12

MCDONNELL, HUGH. "JEAN-PAUL SARTRE THE EUROPEAN." Modern Intellectual History 17, no. 1 (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 a

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13

Zika, Richard. "Správnost lidské společnosti v kontextu Descartovy metody." Teorie vědy / Theory of Science 30, no. 3–4 (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

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14

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

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15

Ariwidodo, Eko, and Nasrulloh. "Pendidikan Humanisme Jean-Paul Sartre." Andragogi: Jurnal Diklat Teknis Pendidikan dan Keagamaan 10, no. 2 (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 phil

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16

Litvinov, Maksim F. "Captiveness and Openness as Ontological Intuitions in Works of H. Bergson." RUDN Journal of Philosophy 27, no. 2 (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 pheno

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17

Lloyd, Rebecca. "The Feeling of Seeing: Factical Life in Salsa Dance." Phenomenology & Practice 11, no. 1 (2017): 58–71. http://dx.doi.org/10.29173/pandpr29338.

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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 wo

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18

Adhikari, Sapana. "Religious Theoryan Implications in Classroom Teaching." Sotang, Yearly Peer Reviewed Journal 1, no. 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 enrichme

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19

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 (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 explo

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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 (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 re

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21

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.

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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 u

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