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Relevant bibliographies by topics / Husserl; Heidegger; Merleau-Ponty / Journal articles

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Journal articles on the topic 'Husserl; Heidegger; Merleau-Ponty'

Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Schnell, Alexander. "Beyond Husserl, Heidegger, and Merleau-Ponty." Symposium 20, no. 1 (2016): 213–29. http://dx.doi.org/10.5840/symposium201620112.

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2

Sturzenegger, Karen Freme Duarte, Vera Fátima Dullius, and Clélia Peretti. "A contribuição da fenomenologia de Husserl para pesquisa em ciências humanas." Revista Eclesiástica Brasileira 79, no. 313 (2019): 426. http://dx.doi.org/10.29386/reb.v79i313.1881.

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O artigo em questão trata da relevância da fenomenologia no século XIX e início do século XX no âmbito das ciências humanas. Apresenta o conceito fenomenológico em Husserl, aspectos da trajetória histórica da construção do método fenomenológico e sua contribuição para a pesquisa. O artigo discorre sobre o contexto da crise europeia no século XIX no que tange ao conceito de ciências e a contribuição da fenomenologia diante das visões positivista, racionalista e da psicologia. Apresenta, também aspectos teóricos da fenomenologia de Martin Heidegger, Edith Stein, Max Scheler e Merleau Ponty. O ar

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3

Aguirre, Antonio. "El pensamiento de Husserl en la reflexión filosófica contemporánea." Areté 9, no. 1 (1997): 145–73. http://dx.doi.org/10.18800/arete.199701.007.

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Los trabajos reunidos en este volumen pertenecen a pensadoras y pensadores de varios países, todos ellos a su vez conocedores profundos tanto de la obra de Husserl como de la de los representantes máximos del movimiento fenomenológico -Heidegger, Sartre, Merleau-Ponty. De lo sartículos hemos elegido seis para nuestro trabajo de presentación crítica.

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4

de Saint Aubert, Emmanuel. "Merleau-Ponty face à Husserl et Heidegger : illusions et rééquilibrages." Revue germanique internationale, no. 13 (May 15, 2011): 59–73. http://dx.doi.org/10.4000/rgi.1122.

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5

Taminiaux, Jacques. "Was Merleau-Ponty on the Way from Husserl to Heidegger?" Chiasmi International 11 (2009): 21–30. http://dx.doi.org/10.5840/chiasmi2009114.

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6

Sini, Carlo. "El sujeto en carne y hueso." Studia Heideggeriana 10 (March 17, 2021): 27–33. http://dx.doi.org/10.46605/sh.vol10.2021.157.

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En Husserl y Heidegger el sujeto fenomenológico no es una categoría lógica o una teoría filosófica, como en Kant o Fichte. Su naturaleza es existencial y está siempre vinculada a la corporeidad viva, como también argumentaron Merleau-Ponty, Paci y Sartre. En este sentido, tanto Husserl al final de su vida, como Heidegger ya al comienzo de su enseñanza, entendieron la fenomenología como una superación del horizonte filosófico tradicional. Su diferencia está en la interpretación del dato fenomenológico: objeto de una intuición a la vez activa y pasiva del Sí mismo en Husserl; objeto, en cambio,

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Barbaras, Renaud, and Manfredi Moreno (traductor). "MERLEAU-PONTY Y LA PSICOLOGÍA DE LA FORMA." Investigaciones Fenomenológicas, no. 14 (February 3, 2021): 13. http://dx.doi.org/10.5944/rif.14.2017.29631.

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A partir del análisis de la relación de Merleau-Ponty con la psicología de la forma, se intenta dar una lectura de su fenomenología como una lectura ontológica de la forma. De este modo, Merleau-Ponty no solo puede pensar una alternativa a la fenomenología de Husserl, sino que le permite elaborar su propia idea de Ser y dar una nueva interpretación de la diferencia ontológica de Heidegger. Desde una descripción fenomenológica de la experiencia perceptiva, a partir de las nociones de comportamiento, forma y estructura, se mostrará enseguida el sentido de ser que moviliza una filosofía de la for

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8

Gamboa, Leonardo Verano. "Dialéctica de la experiencia en Merleau-Ponty y Adorno." Trans/Form/Ação 45, no. 3 (2022): 105–24. http://dx.doi.org/10.1590/0101-3173.2022.v45n3.p105.

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Resumen: El texto propone un diálogo entre fenomenología y teoría crítica, concretamente en Merleau-Ponty y Adorno. Sostenemos que la labor asignada por ellos a la filosofía pone en evidencia una concepción dialéctica de la experiencia en la que se reivindica el sentido de ésta como experiencia viva (lebendige Erfahrung). No obstante las fuertes objeciones dirigidas a la fenomenología por Adorno, Horkheimer y Marcuse, identificamos a modo de introducción la negatividad de la experiencia como rasgo característico en Husserl, Heidegger y Merleau-Ponty. En segundo lugar, nos ocupamos de la concep

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9

Ferreira González, Jesús Emmanuel. "El problema de la resistencia de lo irreflejo a la reflexión. Un encuentro indirecto entre Maurice Merleau-Ponty y Emmanuel Levinas." Revista Valenciana, estudios de filosofía y letras, no. 15 (September 13, 2014): 97. http://dx.doi.org/10.15174/rv.v0i15.66.

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En este trabajo se expone el encuentro indirecto entre Merleau-Ponty y Levinas a propósito de la resistencia de lo irreflejo a la reflexión, y se realizan algunas reflexiones críticas en torno a los planteamientos de ambos autores para mostrar un nuevo tipo de significación: las «significaciones en alteridad», que quizás pueden articular una «racionalidad de lo irreflejo». Primeramente se presentan los pormenores contextuales del encuentro indirecto entre estos dos filósofos en el Coloquio de Roayaumont de 1957, sobre la obra y vida de Husserl. Después se desarrolla el planteamiento de Merleau

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10

Grondin, Jean. "La tension de la donation ultime et de la pensée herméneutique de l'application chez Jean-Luc Marion." Dialogue 38, no. 3 (1999): 547–60. http://dx.doi.org/10.1017/s0012217300046898.

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La phénoménologie a connu trop peu de sommets créateurs depuis Husserl et Heidegger pour qu'il soit possible d'ignorer le dernier ouvrage de Jean-Luc Marion, aussi superbement écrit qu'il est ambitieux. Certes, de très exhaustives encyclopédies conçues par nos collègues américains, pour lesquels le terme de phénoménologie sert un peu d'équivalent à celui de philosophie continentale (c'est-à-dire «non analytique»!), recenseront des légions de phénoménologues depuis Husserl et Heidegger, mais aucun n'aura eu d'impact vraimentdéterminantsur la conception même de la discipline. Ces listes comprend

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11

Ratcliffe, Matthew. "Phenomenology, Naturalism and the Sense of Reality." Royal Institute of Philosophy Supplement 72 (April 3, 2013): 67–88. http://dx.doi.org/10.1017/s1358246113000052.

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AbstractPhenomenologists such as Husserl, Heidegger and Merleau-Ponty reject the kind of scientific naturalism or ‘scientism’ that takes empirical science to be epistemologically and metaphysically privileged over all other forms of enquiry. In this paper, I will consider one of their principal complaints against naturalism, that scientific accounts of things are oblivious to a ‘world’ that is presupposed by the intelligibility of science. Focusing mostly upon Husserl's work, I attempt to clarify the nature of this complaint and state it in the form of an argument. I conclude that the argument

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12

Contreras, Andrés. "Presentación: Heidegger en el siglo XXI." Estudios de Filosofía, no. 61 (February 4, 2020): 7–9. http://dx.doi.org/10.17533/udea.ef.n61a02.

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Martin Heidegger es, sin lugar a duda, uno de los pensadores más representativos e influyentes del siglo XX. Fue compañero de camino y de debate de autores como Husserl, Scheler o Jaspers; maestro directo e influencia insoslayable de Arendt, Löwith, Jonas, Marcuse, Levinas, Strauss, Gadamer y otros; renovador e impulsor de los movimientos fenomenológico y hermenéutico, cuya huella se aprecia además en los proyectos de Merleau-Ponty, Patočka, Ricoeur, Habermas, Vattimo y Derrida; fuente de inspiración del existencialismo francés y español (Sartre, de Beauvoir, Zubiri, Ortega y Gasset), de la es

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13

Schnell, Alexander. "Au-delà de Husserl, Heidegger et Merleau-Ponty : la phénoménologie de Marc Richir." Revue germanique internationale, no. 13 (May 15, 2011): 95–108. http://dx.doi.org/10.4000/rgi.1124.

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Taminiaux, Jacques. "Riassunto: Merleau-Ponty era davvero sulla strada che porta da Husserl a Heidegger?" Chiasmi International 11 (2009): 31. http://dx.doi.org/10.5840/chiasmi2009116.

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15

Bassas Vila, Xavier. "The Husserliana as a Phenomenon. Apunts per a una història de la figurativitat: Husserl, Heidegger i Marion." Investigaciones Fenomenológicas, no. 4-I (January 15, 2014): 39. http://dx.doi.org/10.5944/rif.4-i.2013.29737.

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In this paper we state that, up to now, scholars have read the Husserliana—that is Husserl’s official texts—only partially. This statement must be considered within the History of phenomenology and, more precisely, with-in the history of Husserlian studies: from Heidegger to Jean-Luc Marion, including Levinas, Ingarden, Sartre, Merleau-Ponty and so on, Husserl’s texts have been read only partially. With the exception of some analysis proposed by Derrida—or, nowadays, by Natalie Depraz or Elianne Escoubas—, and as far as I know, all the interpretations of Husserl’s texts have considered them ju

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Garcia-Baró, Miguel. "Une approche du problème religieux dans la pensée de Michel Henry." Revue internationale Michel Henry, no. 5 (September 13, 2018): 241–57. http://dx.doi.org/10.14428/rimh.v0i5.6703.

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Cet article est consacré à la philosophie henryenne de la religion. Michel Henry a mené un programme philosophique d’une ambition inouïe depuis l’époque de Fichte, inspiré par la méthode husserlienne de l’intuition. Une intuition d’ordre transcendantal, qui opère une réduction de l’ensemble des epistêmai qui encombrent la lumière de chair qu’est la vie subjective individuelle. En parcourant ce chemin, les œuvres formidables de ces phénoménologues critiques de Husserl que furent notamment Heidegger et Merleau-Ponty, ont dû céder à l’élan originel de la méthode telle qu’elle fut premièrement con

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Taminiaux, Jacques. "Résumé: Merleau-Ponty était-il sur la route qui conduit de Husserl à Heidegger?" Chiasmi International 11 (2009): 30–31. http://dx.doi.org/10.5840/chiasmi2009115.

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18

Dastur, Françoise. "Phenomenology of the Event: Waiting and Surprise." Hypatia 15, no. 4 (2000): 178–89. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00360.x.

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How, asks Françoise Dastur, can philosophy account for the sudden happening and the factuality of the event? Dastur asks how phenomenology, in particular the work of Heidegger, Husserl, and Merleau-Ponty, may be interpreted as offering such an account. She argues that the “paradoxical capacity of expecting surprise is always in question in phenomenology,” and for this reason, she concludes, “We should not oppose phenomenology and the thinking of the event. We should connect them; openness to phenomena must be identified with openness to unpredictability.” The article offers reflections in thes

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19

RICHIR, MARC. "DEFENESTRATION." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 9, no. 2 (2020): 760–81. http://dx.doi.org/10.21638/2226-5260-2020-9-2-760-781.

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The article « La Défenestration » by Belgian philosopher Marc Richir has been translated into Russian for the first time for this issue of the “Horizon. Studies in Phenomenology.” In his early work “The Defenestration” Richir raises the question of relation between the subject and conceivable world. Here, a philosopher is pictured contemplating the world through the window of his tower. In such detachment from the world the thinker finds himself according to all Modern philosophies of consciousness. Husserl’s phenomenology inherits this detachment, since Husserl imposes the structure of transc

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20

Fowler, William R., and Eugenia Zavaleta Lemus. "El pensamiento de Pierre Bourdieu: Apuntes para una mirada arqueológica." Revista de Museología "Kóot", no. 4 (February 8, 2016): 117–36. http://dx.doi.org/10.5377/koot.v0i4.2253.

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Pierre Bourdieu es uno de los teóricos contemporáneos de la acción social más estudiados en diferentes campos de las ciencias sociales, porque sus postulados invitan a la superación de las antinomias o los dualismos clásicos de la sociología tradicional (objetivismo/subjetivismo, estructura/agencia, individuo/sociedad, materia/idea, micro/macro, cuali/cuanti) y porque se ha identificado con la superación de los determinismos y sustancialismos, construyendo enfoques más relacionales y procesuales.Sus principales influencias teóricas provienen del marxismo, del estructuralismo francés, de las fi

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Barreau, Hervé. "Living-Time and Lived Time: Rereading St. Augustine." KronoScope 4, no. 1 (2004): 39–68. http://dx.doi.org/10.1163/1568524041269331.

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AbstractA rereading of St. Augustine's treatise about time (Confessions, chap. 13-28) is useful to interpret the phenomenology of time espoused by authors such Husserl, Heidegger, and Merleau-Ponty. But it is also useful to recall McTaggart's paradox which stems from the same point that characterizes Augustinian analyses: the distinction of past, present, future. Only with a clear understanding of the insufficiency of this point of departure to capture the basic properties of time as a structure of becoming or change can an analysis be justified to go from the point of view of lived time (in t

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22

Nitsche, Martin. "The Invisible and the Hidden within the Phenomenological Situation of Appearing." Open Theology 6, no. 1 (2020): 547–56. http://dx.doi.org/10.1515/opth-2020-0128.

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AbstractThis study focuses on various phenomenological conceptions of the invisible in order to consider to what extent and in what way they involve moments of hiddenness. The relationship among phenomenality, invisibility, and hiddenness is examined in the works of Husserl, Heidegger, Henry, and Merleau-Ponty. The study explains why phenomenologists prefer speaking about the invisible over a discourse of the hidden. It shows that the phenomenological method does not display the invisibility as a limit of experience but rather as a dynamic component of relational nature of any experience, incl

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Braga, José Olinda. "A fenomenologia de Husserl segundo análise de Pierre Thévenaz e seus prolongamentos em Heidegger, Sartre e Merleau-Ponty | The Husserl phenomenology according to an analysis by Pierre Thévenaz and his extensions in Heidegger, Sartre and Merleau-Ponty." Reflexão 45 (December 16, 2020): 1. http://dx.doi.org/10.24220/2447-6803v45e2020a4890.

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Este artigo tem como objetivo estabelecer uma síntese relativa à Fenomenologia, seguindo a análise prospectiva que Pierre Thévenaz empreendeu sobre o tema, na segunda metade do século passado. O advento do método husserliano na França ocorrera mais sistematicamente nos anos 1950, graças à progressiva disponibilização dos textos mantidos inéditos até então nos Arquivos-Husserl. Aos poucos foram entregues às traduções para o francês, antes mesmo de se tornarem acessíveis, em grande parte, aos próprios alemães, pelas razões políticas impeditivas de seu tempo. A percepção de conjunto apresentada e

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Rump, Jacob Martin. "HISTORY AS SOIL AND SEDIMENT: Geological Tropes of Historicity in Heidegger, Husserl, and Merleau-Ponty." DANISH YEARBOOK OF PHILOSOPHY 48, no. 1 (2013): 139–52. http://dx.doi.org/10.1163/24689300_0480111.

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Hilgert, Luíza Helena. "Por uma fenomenologia da linguagem." Intuitio 10, no. 2 (2017): 66. http://dx.doi.org/10.15448/1983-4012.2017.2.29486.

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Entendendo que o ato primeiro da consciência é propriamente significar e que compreender o homem como ser significante – isto é, que atribui sentido às próprias vivências – implica em inscrevê-lo como ser de linguagem, o presente artigo visa inserir o problema da linguagem como questão fundamental da discussão fenomenológica. Consciente da impossibilidade de abordar o problema da linguagem em toda a tradição fenomenológica, realizo dois recortes: um temático e outro de autores. Procuro pensar o estatuto da linguagem na fenomenologia circunscrevendo o problema nas noções de expressividade, verd

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Garza, Gilbert. "Descartes in the Matrix." Janus Head 7, no. 2 (2004): 435–49. http://dx.doi.org/10.5840/jh20047218.

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With the 1999 film The Martix as its point of departure, this work explores the meaning of ‘reality’ outside the scope of empirical positivism. Drawing on the phenomenological epistemology of the interplay of noetic and noematic dimensions of experience postulated by Husserl, and on the works of Heidegger and Merleau-Ponty, this work considers how the reality of our experience derives not from some correspondence to a universal ‘objective’ point of view, but from our concernful involvement with our lived world as the horizon of our lived and known projects. Finally, in light of Ricoeur’s work

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Spencer, Mark K. "The Many Phenomenological Reductions and Catholic Metaphysical Anti-Reductionism." American Catholic Philosophical Quarterly 95, no. 3 (2021): 367–88. http://dx.doi.org/10.5840/acpq202167230.

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While all phenomenologists aim to grasp the “things themselves,” they disagree about the best method for doing this and about what the “things themselves” are. Many metaphysicians, especially Catholic realists, reject phenomenology altogether. I show that many phenomenological methods are useful for reaching the goals of both phenomenology and realist metaphysics. First, I present a history of phenomenological methods, including those used by Scheler, Husserl, Merleau-Ponty, Heidegger, Marion, Kearney, Rocha, and others. Next, I consider two sets of challenges raised to some of these methods.

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Herrera Pineda, Jorge Hernán. "Aproximación filosófica a la didáctica de las lenguas-culturas: la fenomenología en la perspectiva accional." Lenguaje 44, no. 2 (2016): 371–92. http://dx.doi.org/10.25100/lenguaje.v44i2.4627.

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Este artículo pretende dar una mirada crítica sobre el componente ontológico que debe existir en la didáctica de las lenguas extranjeras descubriendo en este propósito una competencia fenomenológica latente en la perspectiva accional. Dicha perspectiva entendida como el actual paradigma en el aprendizaje de segundas lenguas centra su análisis en el actor social / estudiante. Se recurre a Husserl, Ricoeur, Merleau-Ponty y Heidegger, cada uno en cuatro momentos didácticos sucesivos, para explorar el mundo de la vida desde una perspectiva eidética e inmanente, la identidad-ipse en la relación int

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Mu’ammar, Moh Nadhir. "Analisis Fenomenologi Terhadap Makna dan Realita." Jurnal Studi Agama dan Masyarakat 13, no. 1 (2017): 120. http://dx.doi.org/10.23971/jsam.v13i1.573.

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<p>Phenomenology is precisely this deepening of self consciousness, this restless search for what lies back of the objects in which we ordinarily and scientifically lose our <em>attention</em>, or as we now call it our <em>intention</em>. Phenomenology is not merely the theory that this is so, but the putting it into practice, the urge to explore its interminable vistas. As a discipline, it is distinct from but related to other keys in philosophy: such as ontology, epistemology, logics, and ethics. The discipline of phenomenology is defined by its domain of study,

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Stangehellini, Giovanni, and Cristian Muscelli. "Real persons' experience of contamination obsession: Hypothese from a Strausian analysis." South African Journal of Psychiatry 13, no. 3 (2007): 4. http://dx.doi.org/10.4102/sajpsychiatry.v13i3.18.

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<p>The last two decades have witnessed a growing interest in the relation between philosophy, psychiatry and psychology (PP&amp;P), to the extent that their kinship is now widely recognised. Erwin Straus* was a forerunner in this field. As one of the central scholars of the phenomenological approach to psychology and psychiatry in the 20th century, he acutely confronts the major thinkers of classic philosophy as well as his contemporaries. Through a profound reflection on philosophers (mainly Aristotle, Descartes, Husserl, Freud, Heidegger, Merleau-Ponty) and an engaged dialogue with

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Duportail, Guy-Félix. "Les Trois Premiers Principes De L’espace Charnel." Phainomenon 18-19, no. 1 (2009): 125–40. http://dx.doi.org/10.2478/phainomenon-2009-0007.

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Abstract A travers la lecture du Visible et de l ‘Invisible, Guy-Félix Duportail se propose de montrer que la notion de chair connaît une structure topologique que l’on peut expliciter sous la forme de trois principes élémentaires : indivision, division, et réversibilité. Ceux-ci constituent l’infrastructure oubliée de la conscience et forment un inconscient phénoménologique (l’invisible- du visible). De plus, ces trois principes de la chair possèdent une signification· ontologique_ Dire que ľêtre est charnel, c’est ipso facto reconnaître la médiation nécessaire d’ un troisième terme qui modif

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Borisenko, Nadezhda Nikolaevna. "The concept of the "Other" in the historical and philosophical retrospective." KANT 43, no. 2 (2022): 89–93. http://dx.doi.org/10.24923/2222-243x.2022-43.16.

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The purpose of the study is to iidentification of socio-philosophical interpretations of the concept "Other" in the works of philosophers of the XVIII-XX centuries. Scientific novelty. A comparative analysis of the understanding of the "Other" in the philosophical research of G.V.F. Hegel, M. Heidegger, E. Husserl, J.-P. Sartre, S. Frank, M. Bakhtin, M, Merleau-Ponty, M. Buber, E. Levinas, J. Derrida, J. Deleuze, A. Schutz, and also reveals the essential characteristics of the "Other" in he philosophical works of each author, and also defines the conceptual approaches to the "Other" in the phi

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Parry, Jack. "Shared Reality." idea journal 17, no. 02 (2020): 144–62. http://dx.doi.org/10.37113/ij.v17i02.390.

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This article presents a phenomenological inquiry in the extreme environments of the Arctic winter and of ‘Shared Reality’—a hybrid form of virtual reality merging spherical video documentation, virtual reality and present reality. The inquiry was carried out in two parallel spheres of ownness: one in the Arctic and the other in the Shared Reality. The outcome was documented using the footage of a spherical 360° camera in the Arctic and thick description to provide accounts of the lived experience in both spheres of ownness. Shared Reality facilitates a perspective into phenomenology that incor

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Figal, Günter. "Spatial inking." Research in Phenomenology 39, no. 3 (2009): 333–43. http://dx.doi.org/10.1163/008555509x12472022364000.

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AbstractThis paper is an attempt to solve a key problem of phenomenology. The problem is given with the double role of the revealing capacity for which phenomena are present. On the one hand, this capacity must be prior to all phenomena, because it allows phenomena to show themselves and thus to be what they essentially are. On the other hand, the revealing capacity must be situated in the midst of phenomena; it must belong to the phenomenal world in order to have access to it. This problem has been discussed in different versions by Husserl, Heidegger, and Merleau-Ponty, but in every version

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Romano, Claude. "La perception est-elle intentionnelle ?" Revista Portuguesa de Filosofia 78, no. 3 (2022): 647–72. http://dx.doi.org/10.17990/rpf/2022_78_3_0647.

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In this article, Claude Romano challenges one of the more widespread assumptions in the phenomenological school, and especially in Husserl and his disciples, that of the intentional character of perception. Not denying that perception could have some aspects that are intentional (it is linked to attention, it encapsulates sometimes beliefs that are intentional attitudes), he claims that perception is not an intentional relation to the world. Indeed, intentionality is a basic feature of mind that remains connected to a form of representationalism. Now, as Heidegger has suggested with his concep

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Bauer, Rudolph. "Transitional Space: An Opening of the Experiential Realm Beyond the Mind." Revista Científica Arbitrada de la Fundación MenteClara 4, no. 2 (2019): 167–201. http://dx.doi.org/10.32351/rca.v4.2.88.

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Este artículo describe cómo la comprensión psicoanalítica existencial radical de Donald Winnicott de la conciencia de transición y la relación de transición entrelaza nuestra psicología personal y nuestra experiencia más profunda de nuestra propia ontología existencial. Este artículo también aborda las coincidencias ontológicas de nuestra comprensión fenomenológica existencial contemporánea y la praxis tántrica Dzogchen de los siglos VIII y IX. El artículo muestra cómo la comprensión tántrica de Dzogchen CE de los siglos VIII y IX ilumina el pensamiento existencialista que atraviesa la fenomen

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Larison, Mariana. "Cuestiones fundamentales de fenomenología clásica: un acercamiento a su método y a sus posibles aplicaciones." Escritos 29, no. 62 (2021): 73–83. http://dx.doi.org/10.18566/escr.v29n62.a05.

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La fenomenología es una corriente filosófica que nace en los albores del siglo XX y continúa hasta nuestros días, enmarcada en un proyecto que toma forma durante el primer cuarto del siglo pasado, se diversifica en el segundo y prosigue múltiples caminos a partir de la década 1950. Resulta, por tanto, imposible hablar de “la” fenomenología, y necesario, en cambio, referirnos a un “proyecto” fenomenológico. En este artículo, ofrecemos un acercamiento a los problemas generales, la metodología y las posibles aplicaciones de la filosofía fenomenológica. En un primer momento, se abordará el sentido

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Haldane, John. "Incarnational Anthropology." Royal Institute of Philosophy Supplement 29 (March 1991): 191–211. http://dx.doi.org/10.1017/s1358246100007542.

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The renaissance of philosophy of mind within the analytical tradition owes a great deal to the intellectual midwifery of Ryle and Wittgenstein. It is ironic, therefore, that the current state of the subject should be one in which scientific and Cartesian models of mentality are so widely entertained. Clearly few if any of those who find depth, and truth, in the Wittgensteinian approach are likely to be sympathetic to much of what is most favoured in contemporary analytic philosophical psychology. Finding themselves in a minority, they might well look elsewhere for support, hoping to establish

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De Freitas da Silva, Claudinei Aparecido. "Foucault e a arqueologia do impensado: paragens fenomenológicas." Revista de Filosofia Aurora 28, no. 45 (2016): 859. http://dx.doi.org/10.7213/1980-5934.28.045.ds07.

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Foucault inscreve a fenomenologia num movimento de desconstrução da racionalidade. Esse registro será arqueologicamente operado em As Palavras e as Coisas como signo de uma subversão radical vinda a lume pela “modernidade” em franca oposição à “idade clássica” da cultura no Ocidente, tendo como pano de fundo algo que se revela aquém do cogito: o “impensado”. O que emerge, aqui, é a dimensão mais profunda da razão e da epistémê, ou seja, a camada subterrânea pela qual o acontecimento e a historicidade operam sob a superfície do saber. É essa nova figura que entra em cena, por exemplo, via difer

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Pacheco Pacheco, Cristóbal, and Pablo Fossa Arcila. "Cuatro aproximaciones a la experiencia subjetiva desde la metodología de investigación fenomenológica hermenéutica." Revista de Investigación en Psicología 25, no. 1 (2022): 135–58. http://dx.doi.org/10.15381/rinvp.v25i1.21788.

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En el presente artículo se realizó una aproximación a los planteamientos centrales a la metodología fenomenológica hermenéutica, como modo de acercamiento a la vivencia subjetiva particular. Es sobre la base de los planteamientos de filósofos tales como Husserl (2012), Heidegger (2020) y Merleau-Ponty (1945), que han surgido posibilidades de acercamiento a la construcción propia de la realidad a nivel particular, lo cual reviste un interesante campo de estudio. Este estudio realiza una revisión sistemática de cuatro formas de aproximación a la experiencia particular desde una dimensión fenomen

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Breuer, Irene. "Phenomenological Reflections on the Intertwining of Violence, Place and Memory." Studia Phaenomenologica 19 (2019): 153–74. http://dx.doi.org/10.5840/studphaen2019198.

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Acts of violence develop in relation to place and involve the violation of its very limits. Every significant place is a scene of history, its limits embrace presence and sense. As such, it is the life-worldly home of memory. In this article, I will retrieve the bodily affective dimension of the phenomenon of place memory in instances of public commemoration. Drawing on different philosophical horizons like those of mainly Heidegger, Husserl, Merleau-Ponty, Derrida, Adorno, Ricoeur and Bataille, I’ll contrast their different perspectives on the question of the intertwining of violence, place a

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Santos, Valdirene Aparecida Araujo dos, and Robson Simplicio de Sousa. "A educação em uma abordagem fenomenológica." Educação em Revista 23, no. 1 (2022): 267–86. http://dx.doi.org/10.36311/2236-5192.2022.v23n1.p267.

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Este artigo tem como objetivo apresentar um ensaio acadêmico que aborda a Educação em Ciências em uma perspectiva fenomenológica. Partimos da tradição fenomenológica em que apresentamos a fenomenologia transcendental de Husserl, a fenomenologia existencial de Heidegger e a fenomenologia da corporeidade de Merleau-Ponty. Apesar de ter uma longa tradição educacional em outros países, no Brasil, as abordagens fenomenológicas são pouco utilizadas na educação. Uma educação fenomenológica, possibilita que os alunos vivenciem a percepção de fenômenos por meio de experiências sensoriais corpóreas. Par

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Cheng, Chung-Ying. "Phenomenology and Onto-Generative Hermeneutics: Convergencies." Journal of Chinese Philosophy 42, no. 1-2 (2015): 221–41. http://dx.doi.org/10.1163/15406253-0420102015.

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In examining phenomenology as a base onto-generative hermeneutics (onto-hermeneutics) I find the gradual movement from pure phenomenology in Husserl to an ontological phenomenology in Merleau-Ponty through Heidegger and Gadamer. I argue thus that there is an implicit connection between the phenomenological and the ontological. In order to bring out the desirable connection between the two we must have hermeneutic interpretation of one in terms of the other. This leads to the idea of onto-hermeneutic circle of phenomenology and ontology based on the integration of the four phenomenologies which

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Assoulin, Kobi (Yaaqov). "Memory, Place and Pain in W.G. Sebald's: The Emigrants." ATHENS JOURNAL OF HUMANITIES & ARTS 8, no. 2 (2021): 154–72. http://dx.doi.org/10.30958/ajha.8-2-3.

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When we discuss the concept of place, we mostly do so geographically, or as a metaphor. That is, by representing what we think about by geographical notions. This paper avoids this literary tendency by discussing directly the role of actual place in W.G. Sebald's The Emigrants. Not only that, While still acknowledging melancholy's main role in the novel, and the way in which it is discussed in Freud and through Freud et al, the paper takes this melancholy to be a phenomenological spring board for explicating the centrality of place within The Emigrants's melancholy. In order to do this, the pa

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Jones, David. "A Rhapsody in Pink: Reflections on Seducing Nature through World Philosophies by way of James Joyce’s Ulysses." Interlitteraria 26, no. 1 (2021): 249–64. http://dx.doi.org/10.12697/il.2021.26.1.17.

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Through a reflection on color in the natural world by way of James Joyce’s Ulysses, this paper is an ebullient, rhapsodic, and free-flowing associative meditation on the embodied place of humans in nature. Various sources are employed through a variety of philosophic literature: ancient Western, such as Heraclitus, Parmenides, Anaximander, and Plato; the Continental philosophical tradition, such as Nietzsche, Heidegger, Husserl, and Merleau-Ponty; and Asian sources, especially Buddhism (Dōgen and Thich Nat Hanh) and Daoism (Laozi and Zhuangzi). The meditation metaphorically opens with an encou

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Kačerauskas, Tomas. "KŪNAS GYVENAMAJAME PASAULYJE." Problemos 73 (January 1, 2008): 72–82. http://dx.doi.org/10.15388/problemos.2008.0.2017.

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Straipsnyje nagrinėjamas kūno ir gyvenamosios aplinkos santykis. Siekiama parodyti, kad kūnas – ne tik orientavimosi aplinkoje centras, bet ir kūrybinės sąveikos su ja veiksnys. Remiantis Husserliu ir Merleau-Ponty, analizuojamas juslių vaidmuo mums kuriant savo gyvenamąją aplinką. Su Levino pagalba parodoma, kad kūnas inspiruoja ir etinius santykius tarp aplinkos dalyvių, kartu su kuriais kuriama ši aplinka. Kūniškumas interpretuojamas kultūros fenomenologijos ir hermeneutikos kontekste, kur kultūra aiškinama kaip egzistencinio projekto plėtra. Iškeliama tezė, kad kūniškumas yra egzistencinės

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Dastur, Françoise. "La nouvelle image de l’homme dans la philosophie franco-allemande du XVIIe à la fin du XXe siècle." Culture and Dialogue 9, no. 2 (2021): 150–66. http://dx.doi.org/10.1163/24683949-12340102.

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Résumé Ce qui est en marche en France du XVIIe au XVIIIe siècle, c’est le processus en quelque sorte irréversible de l’émancipation de l’homme, par la conquête de la liberté intérieure avec Descartes et son cogito, puis par la conquête de la liberté politique avec la révolution de 1789. Mais c’est en Allemagne avec Marx, Nietzsche et Freud que cette centration excessive de l’homme sur lui-même va se voir profondément mise en question. Le culte ainsi rendu à la raison humaine a en effet conduit à un développement des techniques et des sciences qui a permis à l’être humain de s’arracher de maniè

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Kwietniewska, Małgorzata. "Maurice Merleau-Ponty: u zarania filozofii różnicy we Francji." Hybris 34, no. 3 (2016): 85–98. http://dx.doi.org/10.18778/1689-4286.34.06.

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The article presents a general characterisation of Maurice Merleau-Ponty’s thought, particularly pointing to an ambivalence in his views. According to the author, this ambivalence is created on purpose and leads the philosopher to initiate a French version of philosophy of difference. It turns out that though Merleau-Ponty declares appreciation towards Husserl’s phenomenology and Sartre’s existentialism, he is closer to classical German philosophy: Hegel and Heidegger.

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Kuduma, Anda. "Pilsēta Jāņa Hvoinska dzejā." Aktuālās problēmas literatūras un kultūras pētniecībā: rakstu krājums, no. 26/1 (March 1, 2021): 233–42. http://dx.doi.org/10.37384/aplkp.2021.26-1.233.

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The article is dedicated to the evaluation of creative work by poet and translator Jānis Hvoinskis, and it characterises the content and artistic qualities of Hvoinskis’s poetry process. The main focus is on the representation of the phenomenon of the city as an essential and characteristic poetic chronotope segment in Hvoinskis’s poetry. The study aims to identify and assess the characteristic kinds of city concept formation and their importance in building Hvoinskis’s artistic style. The article highlights and evaluates the techniques for designing the artistic structure of the indivisible c

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Orth, Ernst Wolfgang, Egbert Witte, Annika Hand, Guido Cusinato, Johannes Balle, and Tobias Keiling. "Buchbesprechungen." Phänomenologische Forschungen 2010, no. 1 (2010): 219–52. http://dx.doi.org/10.28937/1000107839.

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"Ernst Cassirer: Ausgewählter wissenschaftlicher Briefwechsel; Martin Heidegger: Seminare (Übungen) 1937/38 und 1941/42; Gottfried Boehm, Horst Bredekamp (Hg.): Ikonologie der Gegenwart / Antje Kapust, Bernhard Waldenfels (Hg.): Kunst. Bild. Wahrnehmung. Blick. Merleau-Ponty zum Hundertsten; Joachim Fischer: Philosophische Anthropologie. Eine Denkrichtung des 20. Jahrhunderts; Matthias Schloßberger: Die Erfahrung des Anderen. Gefühle im menschlichen Miteinander; Andrea Sebastiano Staiti: Geistigkeit, Leben und geschichtliche Welt in der Transzendentalphänomenologie Husserls"

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