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Leontyev, D. A. "Human Being and Lifeworld: From Ontology to Phenomenology." Cultural-Historical Psychology 15, no. 1 (2019): 25–34. http://dx.doi.org/10.17759/chp.2019150103.
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The paper is focused on one of the key aspects of Fyodor Vasilyuk’s contribution to the elabora¬tion of methodological foundations of psychology, namely, on the construct of lifeworld and ‘lifeworld ontology’ as a metatheoretical framework for the understanding of human life and activity in the world. The paper is subdivided into four sections. The first one gives the justification of Vasilyuk’s approach in terms of ‘lifeworld ontology’, reveals its conceptual connection with the ideas of A.N. Leontiev and S.L. Rubinstein. The second one is dedicated to the concept of lifeworld, its association with specifically human ways of existing in the world, its distinction from the environment and the idea of multiple hu¬man worlds. In the third section, the author reveals, basing on the conceptions of L. Binswanger, E. van Deurtzen and C. Popper, the multidimensional structure of human lifeworld and discusses the mutuality of human-world relationships. In the fourth section. a typology of lifeworlds is offered, based on three core criteria: past/present/future ratio, individual/society relationship, and factual/due/possible ratio as value orientations.
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Bruzina, Ronald. "Language in Lifeworld Phenomenology." Philosophy Today 40, no. 1 (1996): 91–102. http://dx.doi.org/10.5840/philtoday199640136.
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Panasenko, Yuriy A. "PHENOMENOLOGICAL DESIGNING OF INTERSUBJECTIVE LIFEWORLD OF MILITARY SERVICE IN THE CONTEXT OF BACKGROUND PRACTICES." Вестник Пермского университета. Философия. Психология. Социология, no. 4 (2018): 532–40. http://dx.doi.org/10.17072/2078-7898/2018-4-532-540.
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The paper examines the phenomena of «inscription» and «readiness-to-hand» in the «lifeworld». The author uses the basic definition of the «lifeworld» as the world of the natural attitude of consciousness, the cumulative characteristic of the individual’s being. The material of the research is the lifeworld of military service. Three social levels of military communication are identified and linked with background practices. The process of the phenomenological designing of the intersubjective lifeworld of military service, emanating from the three basic definitions of the lifeworld, is described. It is possible to perceive new aspects of the culture of military service in the context of intersubjectivity as the most important conceptual innovation of social phenomenology. The concept of intentionality is considered in relation to the concept of intersubjectivity. The communicative-semantic approach to the analysis of the social world within the framework of social phenomenology is presented. Special attention is paid to characteristic features of objectivity and intentionality. The designing of the lifeworld of military service is performed with three main factors, such as consistency, a stable chain of basic values, and diachronic-synchronous maintenance of basic values, being considered. The values employed to sustain the integral structure of the lifeworld of military service have been determined. The connection between the phenomenon «culture of military service» and culture and profession is analyzed.
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Carr, David. "Sebastian Luft: Subjectivity and Lifeworld in Transcendental Phenomenology." Husserl Studies 30, no. 2 (October 2, 2013): 163–69. http://dx.doi.org/10.1007/s10743-013-9141-x.
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BARRETO, Jaime Javier Villanueva. "Percepção como experiência subjetiva na constituição do mundo-da-vida na fenomenologia de Husserl." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, Especial (2020): 394–407. http://dx.doi.org/10.18065/2020v26ne.4.
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This work aims to show the determining role of perception in the constitution of Lifeworld and how it, despite the diversity of perceptual experiences, maintains its unity. The aim is to show, through a tour of the main works of Husserl, the profound relationship between perception and the constitution of the meaning of the unique world. The world understood as horizon allows us to retrospectively advance to the constitutive experiences among which the original lived experience of perception prevails. This highlights the subjective experience in the constitution of meaning of the Lifeworld.
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Schaefer, Donovan O. "You Don’t Know What Pain Is: Affect, the Lifeworld, and Animal Ethics." Studies in Christian Ethics 30, no. 1 (October 22, 2016): 15–29. http://dx.doi.org/10.1177/0953946816674146.
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Affect theory is a subfield that encourages us to think about how we interact with each other and the world along registers that are not reducible to language. This has suggested to some scholars that affect theory can also be used to better understand the experience of animals. This article explores a merger between affect theory, animal studies and the lifeworld tradition of phenomenology. The upshot of this is a way of seeing how animals, like humans, have rich religious worlds that are shaped by pre-linguistic textures of affect. This perspective indicates that animals can be thrown into a state of trauma by being deprived of these lifeworlds. In light of this, the article considers the ethical implications of the modern factory farm system, particularly the practice of mass confinement.
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Kozin, Sergey, and Oksana Medvedeva. "Criticism of E. Husserl's Naturalism and the Problem of the Lifeworld." Bulletin of Kemerovo State University. Series: Humanities and Social Sciences 2019, no. 3 (December 13, 2019): 264–70. http://dx.doi.org/10.21603/2542-1840-2019-3-3-264-270.
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The paper features the term "lifeworld" coined in 1910 by E. Husserl. The research objective was to describe the ideological content of Husserl's phenomenology, which determined the content and categorical design (type) of phenomenological sociology. E. Husserl introduced a systematic concept of the "lifeworld" and used it as a basis for a branch of social science now referred to as "understanding sociology". In addition, Husserl’s socio-philosophical and epistemological research helped to resolve the "crisis" of science, which he himself discovered, and to recreate the trampled dignity of human subjectivity. The research generalizes and clarifies various scientific views on the criticism of E. Husserl's naturalism and the problem of "lifeworld". Its results can be used in courses of sociology, philosophy, and history.
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Bickerton, Jane, Sue Procter, Barbara Johnson, and Angel Medina. "Socio-phenomenology and conversation analysis: interpreting video lifeworld healthcare interactions." Nursing Philosophy 12, no. 4 (September 9, 2011): 271–81. http://dx.doi.org/10.1111/j.1466-769x.2011.00506.x.
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Smith, Theresa S. "Ojibwe Persons: Toward a Phenomenology of an American Indian Lifeworld." Journal of Phenomenological Psychology 20, no. 2 (1989): 130–44. http://dx.doi.org/10.1163/156916289x00021.
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Evans, Rodney. "Owning an Older, No-Longer-New, Used Car." Phenomenology & Practice 15, no. 2 (December 21, 2020): 52–72. http://dx.doi.org/10.29173/pandpr29434.
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In his highly insightful and wide-ranging rebuttal article “Doing Phenomenology on the Things,” van Manen makes the important claim that “the mission of modern phenomenology transcends foundational and exegetical philosophical theorizing” (2019, p. 3). I take this claim seriously and put forward this article as an exercise in practical lifeworld phenomenological reflection. By lifeworld I refer to the environing world in which we are enmeshed and in which we live and breathe and have our being; it penetrates our awareness of things while at the same time offering the possibility of reprieve from complete enmeshment (submergence) in the form of existential reflection on the things, events, doings, goings-on, etc., that collectively constitute the phenomenological concept of world. By phenomenological reflection I refer to written analyses (texts) that approach mundane lifeworld phenomena in a manner or style that seeks to show or reveal aspects of the lifeworld that in the ordinary course of everyday life remain hidden from view…aspects of the lifeworld that while they may be glimpsed fleetingly from time to time, remain largely hidden, i.e. in a state of unrealized concealment. The article thus takes seriously the Husserlian call for a return “to the things themselves.” And while the ostensible topic is an old (or older) used car, the defacto topic is “us,” or perhaps better stated, the actual topic arises at the meeting place where the “us” (as subject) and “an older car” (as object) arrive and conjoin. It is at the place of this meeting between self and world that the phenomenological analysis can begin. The article emphasizes the practical import of this meeting, this engagement—it is not regarded as a matter of purely abstract philosophical theorizing nor as a purely descriptive (empirical) matter, although it is also that in part too.
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Mota, Marina Soares, Giovana Calcagno Gomes, Juliane Portella Ribeiro, Adriane Maria Netto de Oliveira, Aline Campelo Pintanel, and Simone Quadros Alvarez. "Lifeworld: socio-environmental influence on crack cocaine use by teenagers." Revista Brasileira de Enfermagem 71, suppl 5 (2018): 2123–30. http://dx.doi.org/10.1590/0034-7167-2017-0007.
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ABSTRACT Objective: To understand the influence of the lifeworld on crack cocaine use by teenagers undergoing treatment at the Psychosocial Care Center for users of alcohol and other drugs. Method: Qualitative research carried out with thirteen teenagers attended at the Psychosocial Care Center for users of alcohol and other drugs, from a municipality in the South of Brazil. The data were collected through semi-structured interviews and the Comprehensive Analysis was carried out from the Phenomenology of the Social World of Alfred Schütz. Results: In the lifeworld, there is influence of the community to which the teenager belongs; of the family, by the excess of permissibility and being in an environment of drug use and violence; and the school, where it is influenced by individuals to consume them. Conclusion: Elements from the lifeworld influence the teenager for the consumption of crack cocaine, being necessary actions contextualized with their world of life.
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Cameron, John. "Place, Goethe and Phenomenology: A Theoretic Journey." Janus Head 8, no. 1 (2005): 174–98. http://dx.doi.org/10.5840/jh20058145.
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This essay is a journey into the phenomenology of place and Goethe's science of nature by an Australian lecturer on the philosophies and practices of place-based education. It takes the form of a series of encounters with leading figures in the field— David Seamon, Henri Bortoft and Isis Brook, as well as an application of Goethean science to some granite outcroppings on the Cornish coast of England. The profundity of the phenomenological concepts of 'natural attitude' and 'lifeworld' is discussed together with ideas behind Goethe's participative and intuitive practices. Goethean science and phenomenology have enormous potential to deepen the experience, understanding and expression of place relationships, but they put challenging demands upon students and lecturers within the structure of a university subject.
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Di Martino, Carmine. "Husserl and the Question of Animality." Research in Phenomenology 44, no. 1 (March 26, 2014): 50–75. http://dx.doi.org/10.1163/15691640-12341275.
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Abstract Is it possible to speak of a Husserlian phenomenology of the animal? In his phenomenological analyses, Husserl thematizes animals as a case of “abnormality” in order to investigate the subjectivity that constitutes the human world as a normal world. With respect to other perspectives—such as the Heideggerian one—which imply a drastic separation from animality, Husserl’s standpoint has the advantage of keeping a path of communication open between the phenomenological and the scientific investigation of the problem, in the multifarious forms taken on today by the latter. However, what is the original contribution of phenomenology on this issue, in comparison with that of the empirical sciences? Phenomenology addresses the experience of lifeworld as its own field of activity and as the implicit ground for every scientific observation and reconstruction. Phenomenology, thus, provides a new approach to animal life, avoiding naive ontological assumptions about it.
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Bolshunov, A. Y., S. A. Bolshunova, and A. G. Tyurikov. "Intercultural Communication: Challenges of Global Transformation of Lifeworld." Humanities and Social Sciences. Bulletin of the Financial University 9, no. 6 (February 10, 2020): 6–9. http://dx.doi.org/10.26794/2226-7867-2019-9-6-6-9.
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A call for a “New Enlightenment” sounds in the last report of the Club of Rome named “Come On!” It claimed that “New Enlightenment” should not be the continuation of rationalism and Eurocentrism of “Voltaire’s Enlightenment”. The article discusses two issues. Firstly, what challenges the “New Enlightenment” should answer on. Ecological and socioecological challenges are at the top of the agenda. The last one comes from large-scale socio-technical and anthropotechnical experiments with unpredictable consequences. The so-called epoch of “reassembly of the social” is expressed in the deculturation and dehumanisation of social reality. It has adverse consequences for humanity, including the lifeworld destruction and human existence. An alternative to these trends may be hermeneutics, phenomenology and understanding sociology. Second discussed question is science willingness for the “New Enlightenment”. The dominant scientific discourses continue the traditions of “Voltaire’s Enlightenment” and do not respond to time challenges.
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Ferencz-Flatz, Christian. "Zur Funktion des Vortheoretischen bei Adorno." Deutsche Zeitschrift für Philosophie 67, no. 6 (December 2, 2019): 930–51. http://dx.doi.org/10.1515/dzph-2019-0069.
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Abstract Pre-theoretical experience and the lifeworld are traditionally seen as a key reference for phenomenology. In the present paper I intend to point out their relevance for critical theory as well. To this extent, I start off with a brief overview of phenomenological approaches to pre-theoretical experience and their relationship to empirical research. In sketching out some of the overlaps between phenomenology and early critical theory in this regard, I then specifically focus on Adorno’s reflections concerning the role of an extended concept of experience in both his sociological and his philosophical work. Outlining Adorno’s methodological appropriation of “unregimented experience” in the guise of what he terms “physiognomic interpretation” – a procedure intended as a corrective to both rigorous empirical research and philosophical aprioric reasoning – I try to show wherein Adorno’s own approach to the pre-theoretical diverges from phenomenology. Finally, I conclude with some reflections concerning the different functions experience acquires in traditional phenomenology and critical theory.
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Loidolt, Sophie. "Order, experience, and critique: The phenomenological method in political and legal theory." Continental Philosophy Review 54, no. 2 (March 1, 2021): 153–70. http://dx.doi.org/10.1007/s11007-021-09535-y.
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AbstractThe paper investigates phenomenology’s possibilities to describe, reflect and critically analyse political and legal orders. It presents a “toolbox” of methodological reflections, tools and topics, by relating to the classics of the tradition and to the emerging movement of “critical phenomenology,” as well as by touching upon current issues such as experiences of rightlessness, experiences in the digital lifeworld, and experiences of the public sphere. It is argued that phenomenology provides us with a dynamic methodological framework that emphasizes correlational, co-constitutional, and interrelational structures, and thus pays attention to modes of givenness, the making and unmaking of “world,” and, thereby, the inter/subjective, affective, and bodily constitution of meaning. In the case of political and legal orders, questions of power, exclusion, and normativity are central issues. By looking at “best practice” models such as Hannah Arendt’s analyses, the paper points out an analytical tool and flexible framework of “spaces of meaning” that phenomenologists can use and modify as they go along. In the current debates on political and legal issues, the author sees the main task of phenomenology to reclaim experience as world-building and world-opening, also in a normative sense, and to demonstrate how structures and orders are lived while they condition and form spaces of meaning. If we want to understand, criticize, act, or change something, this subjective and intersubjective perspective will remain indispensable.
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Greasley, Kay, and Peter Ashworth. "The phenomenology of ‘approach to studying’: the university student's studies within the lifeworld." British Educational Research Journal 33, no. 6 (December 2007): 819–43. http://dx.doi.org/10.1080/01411920701656977.
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Prole, Dragan. "Collective ethos. Phenomenology, early avant-garde and new anthropology." Zbornik Matice srpske za drustvene nauke, no. 163 (2017): 459–69. http://dx.doi.org/10.2298/zmsdn1763459p.
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In the first part of the article, the author discusses the basic outlines of romantic and avant-garde anthropology. The crucial concept is related to the motives that drove the romantics in their journey toward individuation, whereas the members of avant-garde movement brought new visions of community into being. Unlike the romantics, early avant-garde movements advocated for ideals of general, globalized man mediated by technology and media. In the second part of the paper, the author analyses Husserl?s concept of all-community (Allgemeinschaft) bearing in mind the attempts of his phenomenology to extend our idea of community as much as it is possible by means of including everything that discloses the very foundations of our lifeworld into the concept of community. By doing so, Husserl encompassed not only the real and the past, but the possible intersubjectivity as well.
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Skora, Kerry Martin. "The Pulsating Heart and Its Divine Sense Energies: Body and Touch in Abhinavagupta's Trika Śaivism." Numen 54, no. 4 (2007): 420–58. http://dx.doi.org/10.1163/156852707x244298.
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AbstractThis paper is a study of the significance of body and touch in the embodied thinking and lifeworld of the Hindu Tantric visionary Abhinavagupta (c. 975–1025 C.E.). I elucidate Abhinavagupta's embodied phenomenology of Śiva-Who-Is-Being, focusing on his multivocal metaphor of the pulsating heart and its divine sense-energies. I show that Abhinavagupta understood the central act of salvation, the recollection (vimarśa) of Being, or ultimate consciousness, as being a bodily felt process. Abhinavagupta drew on an earlier body of discourse and practice, the Kaula Trika substratum, whose pivotal ritual was that of sexual union. Thus, Abhinavagupta recovered the body and senses for consciousness in a sensuous and erotic phenomenology, so that vimarśa was understood precisely as the “body's recollection of Being,” the bodily felt awareness of the Pulsating Heart.
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Goris, Wouter. "Verteilung der Apriori in der Phänomenologie Husserls." Phänomenologische Forschungen 2010, no. 1 (2010): 59–74. http://dx.doi.org/10.28937/1000107831.
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The present contribution presents a series of distributions of the apriori in different phases of Husserl’s phenomenology: eidetic vs. categorial apriori in the Idea of Phaenomenology, formal vs. contingent apriori in the Formal and Transcendental Logic, and the distinction of the universal objective apriori and the universal apriori of the life-world in the Crisis of the European Sciences. The introduction of genetic phenomenology, it is argued, gradually turns the formal apriori’s initially proclaimed independence of the material apriori to its opposite. In the Formal and Transcendental Logic, the foundational role of the contingent-material apriori with regard to the formal apriori is still qualified by the contingence of this material apriori relative to pure subjectivity. The Crisis, finally, unconditionally articulates the universal apriori of the lifeworld as the foundation of the universal objective apriori.
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Seamon, David. "Situated cognition and the phenomenology of place: lifeworld, environmental embodiment, and immersion-in-world." Cognitive Processing 16, S1 (July 31, 2015): 389–92. http://dx.doi.org/10.1007/s10339-015-0678-9.
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KING, ALEXANDRA CLARE, PETER ORPIN, JESSICA WOODROFFE, and KIM BOYER. "Eating and ageing in rural Australia: applying temporal perspectives from phenomenology to uncover meanings in older adults’ experiences." Ageing and Society 37, no. 4 (December 21, 2015): 753–76. http://dx.doi.org/10.1017/s0144686x15001440.
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ABSTRACTNutritious and enjoyable eating experiences are important for the health and wellbeing of older adults. Social gerontology has usefully engaged with the role of time in older adults’ eating lives, considering how routines and other temporal patterns shape experiences of food, meals and eating. Building on this foundation, the paper details one set of findings from qualitative doctoral research into older adults’ experiences of food, meals and eating. Informed by phenomenological ethnography, it engages with one of four dimensions of the human lifeworld – the temporal dimension. The research involved repeated in-depth interviews, walking interviews and observation with 21 participants aged 72–90 years, living in rural Tasmania, Australia. The temporal elements of older adults’ experiences are detailed in terms of the past, present and future. The findings show that older adults have vivid memories of eating in uncertain and austere times, and these experiences have informed their food values and behaviours into old age. In the present, older adults employ several strategies for living and eating well. Simultaneously, they are oriented towards their uncertain eating futures. These findings reveal the implicit meanings in older adults’ temporal experiences of food, meals and eating, highlighting the importance of understanding older adults’ lifeworlds, and their orientation towards the future, for developing effective responses to concerns about food and eating in this age group.
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Luft, Sebastian. "Von der mannigfaltigen Bedeutung der Reduktion nach Husserl." Phänomenologische Forschungen 2012, no. 1 (2012): 5–30. http://dx.doi.org/10.28937/1000107805.
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This paper takes a renewed look at Husserl’s method of the phenomenological reduction. It interprets “the reduction” as shorthand for the meaning of Husserl’s entire phenomenology in its mature stage. In the same way, the method of reduction might have different manners of execution but they are nevertheless guided by a common intent. The text takes its starting point by considering the different metaphors Husserl uses – the “flatland creatures” and the reduction as akin to a religious conversion – and spells out their implications, which lead me to consider their metaphilosophical significance. In this way, this article attempts a metaphilosophical reading of the meaning of the reduction in Husserl, which is equal to considering the meaning philosophy has for Husserl in the most general terms. In this way, some unorthodox reflections are carried out that shed new light on central phenomenological concepts, such as vidence and eidetic variation, phenomenology as a form of transcendental idealism, and the notorious problem of the lifeworld. In this way, Husserl’s phenomenology is interpreted as a peculiar representative of Enlightenment philosophy that restitutes a special notion of responsibility.
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Luft, Sebastian. ""Natorp, Husserl und das Problem der Kontinuität von Leben, Wissenschaft und Philosophie"." Phänomenologische Forschungen 2006, no. 1 (2006): 99–134. http://dx.doi.org/10.28937/1000107928.
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In this paper I compare and contrast Natorp’s and Husserl’s philosophies as to their programmatic and systematic profiles. I will begin by giving an assessment of their relationship and mutual influence, something that many scholars believe had been done exhaustively in Kern’s initial study of 1964 on the relation between Husserl and Kant and the neo-Kantians. Indeed, this topic – in general, the relation between phenomenology and „critical“ philosophy – deserves a new look now that more material has appeared in the Husserliana, forcefully demonstrating the „transcendental Husserl“ and the Kantian influence on his phenomenology, and given the overall growing interest in neo-Kantianism. I will show that, despite fundamental differences in their philosophical outlooks, Natorp and Husserl share the same principal premise as to the relation between life, science and philosophy, and thus the role of philosophy itself in the midst of „culture“ and „lifeworld“ respectively. Hence, the similarities between Natorp’s Marburg School neo-Kantianism and Husserl’s transcendental phenomenology outweigh the differences, opening up new avenues to pursue transcendental philosophy.
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Harris, Denise A. "Lived-through past, experienced present, anticipated future: Understanding “existential loss” in the context of life-limiting illness." Palliative and Supportive Care 13, no. 6 (June 11, 2015): 1579–94. http://dx.doi.org/10.1017/s1478951515000620.
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ABSTRACTObjective:Motor Neurone Disease (MND) is a rare, devastating neurodegenerative disease of middle/later life, usually presenting in the sixth and seventh decades (McDermot & Shaw, 2008). People have to wait many months to receive a diagnosis of MND (Donaghy et al., 2008), and during this period they have already experienced the degenerative nature that characterizes MND (Bolmsjö, 2001). However, information on the meaning of life with MND through time is limited. The aim of the present research was to answer the research question “What does it mean to be a person living through the illness trajectory of MND?” and to research the phenomenon of existence when given a diagnosis of MND and in the context of receiving healthcare.Method:Hermeneutic phenomenology, inspired by the philosophers Heidegger and Gadamer, informed the methodological approach employed, which asked people to tell their story from when they first thought something untoward was happening to them. The hermeneutic analysis involved a five-stage process in order to understand (interpret) the lifeworld1 of four people diagnosed with MND, and a lifeworld perspective helped to make sense of the meaning of existence when given a terminal diagnosis of MND.Results:The concept of “existential loss” identified in relation to MND was the loss of past ways of being-in-the-world, and the loss of embodiment, spatiality, and the future.Significance of results:The concept of existential loss requires closer attention by healthcare professionals from the time of diagnosis and on through the illness trajectory. The study findings are conceptualized into a framework, which when used as a clinical tool may prompt healthcare professionals to focus on their patients' existential loss and existential concerns. This research adds to the existing literature calling for a lifeworld approach to healthcare.
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Gunderson, Ryan. "A materialist conception of the lifeworld: Enzo Paci's social phenomenology of technology and the environment." Technology in Society 63 (November 2020): 101377. http://dx.doi.org/10.1016/j.techsoc.2020.101377.
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Nitsche, Martin. "Introduction to the Topical Issue “Phenomenology of Religious Experience III: Visuality, Imagination, and the Lifeworld”." Open Theology 5, no. 1 (January 1, 2019): 403–4. http://dx.doi.org/10.1515/opth-2019-0029.
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Jackson, Caroline, David Roger Vaughan, and Lorraine Brown. "Discovering lived experiences through descriptive phenomenology." International Journal of Contemporary Hospitality Management 30, no. 11 (November 12, 2018): 3309–25. http://dx.doi.org/10.1108/ijchm-10-2017-0707.
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Purpose This paper aims to explore the reasons why descriptive phenomenology (DP) can provide an improved understanding of hospitality, tourism and event experiences. This is achieved through two objectives: first, by revealing the complexities and philosophical depths of DP; second, by providing a practical, stepped method that offers rigour and transparency. Design/methodology/approach This paper is based upon a study that explored the lived experience of the popular music festival-goer. It generally discusses the phenomenological philosophies of Husserl (1965 [1911]) and the descriptive phenomenological method in psychology of Giorgi (2009). It identifies not only some of the challenges and criticisms of DP but also the strengths of using a scientific approach to phenomenological research. Findings The philosophical strengths underlying DP afford a deeper understanding of the phenomenon being studied. The lived experience music festival study illustrates that the method of data collection and analysis highlights the intricacy of the philosophical debate and research findings. Although the bracketing, or epoché, method of DP has been criticised, the actual application is far more complex than trying to blank out prior knowledge. The aim is to ensure that it is the participants’ experiences that are used to identify the structure that is the phenomenon rather than the personal interpretation of the researcher. Originality/value It is recognised that researching the lifeworld affords a greater depth of understanding of experiences in people’s lives. One of the disappointments has been that one branch of phenomenological research, DP, has been underutilised and at times misunderstood in hospitality, tourism and event research. This paper aims to demonstrate and illustrate why and how DP should be considered in the future research of such experiences.
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Oh, Younjae. "A New Perspective on Human Rights in the Use of Physical Restraint on Psychiatric Patients-Based on Merleau-Ponty’s Phenomenology of the Body." International Journal of Environmental Research and Public Health 18, no. 19 (September 25, 2021): 10078. http://dx.doi.org/10.3390/ijerph181910078.
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(1) Background: Physical restraint in psychiatric settings must be determined by health care professionals for ensuring their patients’ safety. However, when a patient cannot participate in the process of deciding what occurs in their own body, can they even be considered as a personal self who lives in and experiences the lifeworld? The purpose of this study is to review the existential capability of the body from Merleau-Ponty’s phenomenology to explore ways of promoting human rights in physical restraint. (2) Methods: A philosophical reflection was contemplated regarding notions of the body’s phenomenology. (3) Results: Merleau-Ponty’s body phenomenology can explain bodily phenomena as a source of the personal subject, who perceives and acts in the world, and not as a body alienated from the subject in health and illness. Patients, when they are physically restrained, cannot be the self as a subject because their body loses its subjecthood. They are entirely objectified, becoming objects of diagnosis, protection, and control, according to the treatment principles of health care professionals. (4) Conclusions: The foundation of human rights, human being’s dignity lies in the health professionals’ genuine understanding and response to the existential crisis of the patient’s body in relation to its surrounding environment.
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Lems, Annika. "Ambiguous longings: Nostalgia as the interplay among self, time and world." Critique of Anthropology 36, no. 4 (July 25, 2016): 419–38. http://dx.doi.org/10.1177/0308275x16654549.
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This article explores nostalgia’s multi-facetted character by linking its discursive and experiential dimensions. In a first move, I highlight its importance as an analytical category that grew out of a very particular history of knowledge. Focusing on a specific case that played a crucial role in the development of two distinct phases of nostalgia as a concept, I show how it has become inextricably linked to ideas of displacement and loss. In a second move, I juxtapose this metaphorical treatment of loss and nostalgia with a focus on the lifeworld of one individual who has experienced physical displacement. In focusing on two particular nostalgic moments in her life, I sketch the contours of an anthropological phenomenology of nostalgia.
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Seamon, David. "“Seeing the World with Fresh Eyes”." Religion and the Arts 21, no. 1-2 (2017): 150–75. http://dx.doi.org/10.1163/15685292-02101006.
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In this article, I draw on Gurdjieff’s philosophy to initiate a phenomenology of aesthetic experience, which I define as any intense emotional engagement that one feels in encountering or creating an artistic work, whether a painting, poem, song, dance, sculpture, or something else. To consider how aesthetic experience might be understood in a Gurdjieffian framework, I begin with an overview of phenomenology, emphasizing the phenomenological concepts of lifeworld and natural attitude, about which Gurdjieff said much, though not using phenomenological language. I then discuss Gurdjieff’s “psychology of human beings” as it might be interpreted phenomenologically, emphasizing three major claims: first, that, human beings are “asleep”; second, that they are “machines”; and, third, that they are “three-centered beings.” I draw on the last claim—human “three-centeredness”—to highlight how aesthetic experiences might be interpreted via Gurdjieff’s philosophy. Drawing on accounts from British philosopher and Gurdjieff associate J. G. Bennett, I end by considering how a Gurdjieffian perspective understands the role of the artistic work in contributing to aesthetic experience.
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Alvis, Jason W. "God’s Playthings: Eugen Fink’s Phenomenology of Religion in Play as Symbol of the World." Research in Phenomenology 49, no. 1 (March 4, 2019): 88–117. http://dx.doi.org/10.1163/15691640-12341412.
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Abstract Although Eugen Fink often reflected upon the role religion, these reflections are yet to be addressed in secondary literature in any substantive sense. For Fink, religion is to be understood in relation to “play,” which is a metaphor for how the world presents itself. Religion is a non-repetitive, and entirely creative endeavor or “symbol” that is not achieved through work and toil, or through evaluation or power, but rather, through his idea of play and “cult” as the imaginative distanciation from a predictable lifeworld. This paper describes Fink’s understanding of religion and its most relevant aspects found in Spiel als Weltsymbol. The paper is organized into five sections—1: An introduction to his phenomenological approach in general, and description of the role of “play”; 2: investigations into the relation between play and world; 3: a description of his phenomenology of religion; 4: engagements in the idea of cult-play and the sacred sphere, and 5: reflection on his idea of the play of God.
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Ziakas, Vassilios, and Nikolaos Boukas. "Contextualizing phenomenology in event management research." International Journal of Event and Festival Management 5, no. 1 (March 11, 2014): 56–73. http://dx.doi.org/10.1108/ijefm-08-2012-0023.
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Purpose – Although the core phenomenon of events is the experiences and the meanings attached to them, there is limited management research on the experiential, existential and ontological dimensions of events. Phenomenology provides a sound philosophical framework for studying the multifaceted dimensions of experiences and associated meanings of events. However, quite surprisingly, phenomenology has not yet been systematically applied on the event management field. The purpose of this conceptual paper is to introduce phenomenology to the study of events, demonstrate its value for the field and encourage as well as guide its application on event management research. Design/methodology/approach – A review and synthesis of the main phenomenological streams of thought was undertaken in order to develop a research paradigm for the application of phenomenology on the event management field. Findings – The paper explains why phenomenology is needed in the study of events and their management, its conceptual underpinnings and streams of thought and finally suggests a research framework for conducting phenomenological studies in event management. Research limitations/implications – The consequences of the phenomenological perspective are delineated for explaining how the study of event meanings and experiences can be undertaken from this perspective. The limitations of phenomenology are noted such as the emphasis on “lifeworld” subjectivity and subsequent difficulty to claim the generalizability of research findings. Practical implications – The suggested research framework can guide future event management research on how to apply phenomenology to the study of event experiences and meanings. On this basis, practitioners can get insight regarding how to develop and design events that optimize the perceived experiences of attendees. Originality/value – While the experiential paradigm and the phenomenological turn have been spread across many disciplines emphasizing the essence of lived experiences in a variety of human interactions and exchanges, the event management field lags behind. This is unfortunate and has to be addressed as the experiences and meanings shape the essence of events. Therefore, this conceptual paper hopes to inspire, encourage and guide event management researchers to embrace and apply the phenomenological perspective on their future research endeavors, which can profitably complement and expand the predominant research paradigms in the field.
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Yeomans, Liz. "Researching emotional labour among Public Relations consultants in the UK: a social phenomenological approach." Romanian Journal of Communication and Public Relations 15, no. 3 (May 19, 2016): 31. http://dx.doi.org/10.21018/rjcpr.2013.3.193.
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<p>‘Social phenomenology’ (Schütz, 1970; 1978) and its concept of the ‘lifeworld’ has received limited attention in the research methods literature. Few contemporary researchers, with the exception of Aspers (2006a; 2006b; 2009) and Svensson (2007) have developed procedures for undertaking social phenomenological research in occupational settings.</p><p>I developed a social phenomenological approach to explore, from an emotional labour perspective, how public relations (PR) consultants experienced, practised and understood their everyday interactions with clients, colleagues and journalists (Hochschild, 1983). If emotion is understood as a relational practice, the analysis of socially-constructed discourse is essential to access emotional meaning structures within occupational cultures such as public relations.</p><p>I adopted an iterative analytical process whereby I interviewed, twice, a sample of six participants. From transcript analysis I produced a ‘description of practice’ document for participants to check (Aspers, 2006a; 2009). ‘Bracketing’ (Husserl, 1963/1913) involved writing self-memos throughout the research process, and finally, a self-reflexive account. Thematic analysis of findings resulted in a rich understanding of emotion management and identity work in public relations.</p><p>This paper demonstrates that an iterative and reflexive analytical process that involves participants in cocreating social reality, is a compelling approach to understand the ‘lifeworld’ of social actors in occupational settings.</p>
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Crease, Robert P. "Missing Ihde." Techné: Research in Philosophy and Technology 20, no. 2 (2016): 95–104. http://dx.doi.org/10.5840/techne201672551.
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This article investigates how lack of a phenomenology of technology has hurt understanding of the lifeworld. One way, as Ihde has shown, involves a failure to appreciate the instrumental mediation of experience and the extension of perception. But Ihde also fails to notice the background in which these mediations are taking place and which shapes the mediations themselves and our interpretation of them; not even the research of technoscientists takes place in a neutral atmosphere that does not affect how we work. This article also discusses hermeneutic distortion, or the gap in collective interpretive resources that occurs when the technoscientific infrastructure withdraws and becomes all but invisible, encouraging the tendency to treat scientific conclusions as mere opinions, and technoscientific devices as accessory rather than integral to the modern world.
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Sages, Roger, and Piotr Szybek. "A PHENOMENOLOGICAL STUDY OF STUDENTS' KNOWLEDGE OF BIOLOGY IN A SWEDISH COMPREHENSIVE SCHOOL." Journal of Phenomenological Psychology 31, no. 2 (2000): 155–87. http://dx.doi.org/10.1163/15691620051090960.
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AbstractA text written by a student in a Swedish comprehensive school, during a Biology test, is analyzed using a method based on Husserl's transcendental phenomenology. The method is presented in the article. The analysis results in an explicitation of horizons, which enables an access to the lifeworld (Lebenswelt) opened by the text. In this case, the interplay of school Biology (the school subject Biology) and "everyday life" is visible. The meaning constituted in the encounter with school Biology seems to lack natural science aspects. The visible aspects pertain to the bodily situatedness of a student in school and to the character of school knowledge. The world as constituted by school Biology seems to be a place of disembedded, general people where school is a place of non-learning.
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Pokrovsky, Nikita, Uliana Nikolaeva, and Julia Demidova. "Phenomenology of the «Lifeworld» of Urbanites in the Extraurban Space in the Near North: the House and Domestication." Sotsiologicheskie issledovaniya, no. 12 (December 2019): 70–80. http://dx.doi.org/10.31857/s013216250007752-0.
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Rivera, Joseph. "We-Synthesis." Research in Phenomenology 49, no. 2 (June 17, 2019): 183–206. http://dx.doi.org/10.1163/15691640-12341418.
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Abstract The purpose of this paper is threefold: (1) To show the basic contours of transcendental subjectivity in the later work of Edmund Husserl, especially the Cartesian Meditations and the Crisis, and in the strictly phenomenological work of Michel Henry, especially Material Phenomenology; (2) to highlight Henry’s radical critique of Husserlian intersubjectivity and show that such critique, while valuable in its intention, is ultimately misguided because it neglects the important contribution Husserl’s complicated vocabulary of lifeworld makes to the study of intersubjectivity; and (3) to point toward a phenomenological conception of intersubjective practice we may call the realm of we-synthesis that prioritizes the first-person perspective rooted in empathy, which enables meaningful engagement with the second-person perspective. Working in conjunction with Husserl and Henry on the phenomenological conception of shared life enables the recuperation of the fragile line between subjectivity and intersubjectivity.
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Foran, Andrew. "The Experience of Pedagogic Intensity in Outdoor Education." Journal of Experiential Education 28, no. 2 (September 2005): 147–63. http://dx.doi.org/10.1177/105382590502800207.
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This paper is a phenomenological examination of Nova Scotian teachers leading children outside the normal school environment for instructional purposes. Phenomenology can examine the everyday, taken-for-granted phenomena in human experiences. Absent in experiential research is the focus on teachers' experience in outside programs. In addressing this gap, anecdotes that capture unique elements of pedagogic intensity are shared as insight into the lifeworld of outdoor educators. Common to all the teachers in this study were feelings of intensity. These lived experiences are from various disciplines, at the senior high school level, and the teachers are engaged in outdoor practices connected to their respective subject areas. These teachers share past moments that show pedagogic intensity as a varied and unique instructional experience. All the teachers observed that the outdoors somehow magnifies the teaching experience. A key area is how this magnification applies to the pedagogic quality of outside teaching.
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Timoshchuk, E. A. "PETER BERGER AND HIS SOCIOCULTURAL-PHENOMENOLOGICAL RESEARCH." Intelligence. Innovations. Investment, no. 5 (2020): 146–51. http://dx.doi.org/10.25198/2077-7175-2020-5-146.
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The phenomenological paradigm in sociocultural research is the relay race of Husserl — Schütz — Luckmann and Berger. Despite the first difference between sociology and phenomenology, the emphasis on design, biography, historical context, subjectivity and experience only complement quantitative research with the necessary quality of humanism. Today, when technocratic line is becoming a leading trend, when people talk about neuro-turnaround in science and social practices, phenomenology must be given credit for its courage in sociocultural subjectivity and the actualization of the philosophy of consciousness. Scientometric absorption of the subject is a dangerous way of deflation of philosophy, its reduction to the functional support of the brain-machine interface. The sociocultural phenomenologist Peter Berger (1929–2017) died a year after the demise of his and co-author Thomas Luckmann. Last year there was also jubilee of the founder of phenomenology, Edmund Husserl, who turned 160 years old. The scientometric absorption of the subject is a dangerous way of deflation of philosophy, its reduction to the functional support of the brain-machine interface. The study of the heritage of P. Berger in this regard allows us to proceed to the efficient processing of Husserl’s ideas in the field of describing the valuesemantic world of society and culture. The author proceeds with the study of the model of the socio-cultural and anthropological world, constructed by Peter Ludwig Berger. The subject of the research is the theoretical framework of the phenomenology of society and culture. The main provisions of Berger’s sociocultural phenomenology are: 1) secularization has a heterogeneous porous structure, 2) under capitalism, transcendence is possible as a personal spiritual practice; 3) pluralism of social orders and globalization are the basis for restrained forecasts regarding the society of the future; 4) the clash of bureaucracy and the private is removed by the daily routine of meaning generation. Pursuing issues of the privatization of religion, the theory of modernization, the sociology of knowledge, Berger’s sociocultural phenomenology turns everyday life into a fascinating scientific quest. He easily moves from concrete to abstract and vice versa, but does not throw the reader into the abyss of lifeless ideas. At the same time, the sociologist makes it clear that he is ready to change his mind, he does not close us in a rigid configuration of ideas, yet places the reader in the bootstrap reality. Berger remained in phenomenological position, describing social structures in terms of construction, typification, collective understanding, legitimization of social memory, horizons of reality, habitualization of meanings, reification of meanings, objectification of the lifeworld of utopias. Main conclusions. The sociocultural phenomenology of P. Berger allows you to value-correlate the sacrifices made by capitalism and communism to build a social order. His phenomenology is the method of contextual correlation of different social worlds — science and religion, secular and transcendental, personal and collective. Bergerian sociocultural subjectivism opposes the reduction of philosophy to the information support of a technogenic society and the maintenance of science.
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Gilyazova, Olga. "GAMING PRACTICES AND TECHNOLOGIES IN EDUCATION: THEIR EDUCATIONAL POTENTIAL, LIMITATIONS AND PROBLEMS IN THE WORLD-OF-WORK AND WORLD-OF-PLAY CONTEXT." Revista Tempos e Espaços em Educação 13, no. 32 (November 29, 2020): 1–23. http://dx.doi.org/10.20952/revtee.v13i32.14276.
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This article highlights and discusses potential opportunities, limitations and problems related to using games and game technologies (such as gamification) in education. For the purpose of the study, games are seen ontologically as conditional realities. The world-of-work and world-of-play concept, which stems from the ideas of social phenomenology about lifeworld and multiple realities, forms a methodological basis for the analysis and differentiation between game and non-game activities, thus underlying the scientific novelty of our study. The following conclusions were inferred: By turning learning into a game we may prompt students to perceive the world-of-work (duties, responsibilities) as the world-of-play (desires, freedom); then, either the school will lose its socializing role in preparing students for life, which is a world of work and commitments rather than a world of game, or students will become bored with the game that will lose its appeal (or suggest manipulations). Thus, despite all its advantages, game-based and gamified education should not be seen as a panacea.
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Rafoneke, Seithati, Jan K. Coetzee, Pia H. Bülow, Penny Jaffray, and Amanda Young-Hauser. "Experiencing Physical Disability: Young African Women in Lesotho." Qualitative Sociology Review 14, no. 4 (January 8, 2019): 154–67. http://dx.doi.org/10.18778/1733-8077.14.4.10.
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The article unwraps notions related to young African women’s lifeworld experiences of physical disability. The study is positioned in the broad context of the theoretical frameworks of phenomenology, existential sociology, the social construction of reality, feminist disability theory, and intersectionality. Focus is given to the way social systems of cultural oppression and discrimination impact women with physical impairments and manifest in how they perceive and make meaning of their everyday life experiences. Women with physical impairments often experience a double measure of oppression—being both female and disabled. When these women try to engage in a normal life and interact with others, they experience barriers imposed on them by their social reality—particularly in the form of cultural norms and patriarchal ideals. There are also instances where participants demonstrate resilience in the face of negative social stereotyping, instances that clearly show that they are not different, and do not perceive themselves as being different to able-bodied women. Drawing on semi-structured in-depth interviews with eight young Black women who are living with physical disabilities in Lesotho, the objective of this article is to examine their everyday life experiences within a predominantly able-bodied society.
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Lajoie, Corinne. "Sense and Normativity." Chiasmi International 22 (2020): 413–29. http://dx.doi.org/10.5840/chiasmi20202236.
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The notion of sense is central to Maurice Merleau-Ponty’s entire phenomenological project but it remains conspicuously absent from contemporary discussions of perceptual normativity. My intervention in this paper addresses this gap and contributes an account of perceptual norms as embodied orientations towards sense. To begin, I distinguish between two conceptions of norms: in contradistinction with Sean D. Kelly’s and Hubert Dreyfus’s accounts, I argue with Merleau-Ponty that perceptual norms emerge at the intersection of inherently labile, fallible, and temporally thick body-world entwinements with existential significance. Because it makes clear that our body’s orientation in the world is labile and dynamic, Merleau-Ponty’s notion of ‘levels’ helps me formulate this view. I introduce Merleau-Ponty’s description of spatial levels as a theoretical exemplar for perceptual normativity in the Phenomenology of Perception (1945) and his analysis of love as a level in the later Passivity lectures (1954-1955). By shedding light on the ecstatic temporality of levels of embodiment that allow us to orientate ourselves in the intersubjective lifeworld, Merleau-Ponty’s account of sense also forcefully reminds us of the disorientations that singularly transform the world of our experience.
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Quepons, Ignacio. "DEL MOVIMIENTO DEL CUERPO AL MOVIMIENTO DE LA HISTORIA: SENSIBILIDAD AFECTIVA, SENTIDO Y MUNDO DE LA VIDA EN LA FENOMENOLOGÍA DE LUDWIG LANDGREBE." Investigaciones Fenomenológicas, no. 15 (February 3, 2021): 67. http://dx.doi.org/10.5944/rif.15.2018.29654.
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El artículo explora las nociones de afectividad, movimiento corporal y mundo de la vida en el pensamiento filosófico de Ludwig Landgrebe. El objetivo es mostrar cómo la unidad del proyecto fenomenológico de Landgrebe descansa en el entrelazamiento de las diferentes dimensiones de la afectividad corporal con el origen de la intencio-nalidad y la formación del sentido del mundo de la vida. Después de mostrar la unidad entre el carácter proyectivo de la vida afectiva y el movimiento corporal, así como su relación con el devenir his-tórico, se destaca la importancia del pensamiento de Landgrebe en las tareas actuales de la investigación fenomenológica.The paper explores the unity of Ludwig Landgrebe´s philosophical thought departing from the intertwining between the notions of affectivity, bodily movement and lifeworld. The aim is to present a unitary vision of Landgrebe´s legacy and his way in phenomenology, taking in consideration his emphasis on the affective dimension of factual singularity. After pointing out the intertwining between the intentional orientation of affective life and bodily movement, in regard to the historical development, the paper ends stressing the systematic articulation importance of Landgrebe´s thought in the current tasks of phenomenological research.
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Gao, Huihui, and Shangyi Zhou. "Oriental Marco Polo Plaza Encounter: Choreographing Place and Placelessness from a Phenomenological Perspective." Sustainability 13, no. 11 (May 30, 2021): 6159. http://dx.doi.org/10.3390/su13116159.
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The notion of place has raised great concern within weaving tourism studies in recent decades. Nevertheless, dialectical indigenous considerations of Edward Relph’s phenomenological concepts of place and placelessness are still insufficient, particularly in non-Western countries. Phenomenology, as an immersive approach, provides an open and descriptive examination of the diverse perceptions and constitutive meanings of a place. From a phenomenological perspective, this article aims to explore the dynamic grasping of place and placelessness in tourism experiences. Twenty-four tourists participated in the research in Marco Polo Plaza in Italian Style Town, a concession for a particular historical period, in Tianjin, China. The findings suggest that tourists’ experiences could be ordered into three themes: (1) encountering a place labelled recreation and entertainment, (2) encountering an exotic heterogeneous place, and (3) encountering a lived place in the lifeworld. These results emphasize that place and placelessness are intertwined paradoxically beyond the binary, and such a nonlinear, dialectical, and subtle dimension is the possible inspiration that the phenomenological perspective brings to tourism research. Drawing on the inevitability of tourists’ diverse perceptions, we advance that an open multi-sensuous engagement and inclusive geographic practices offer an insight into the understanding of sustainability.
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Freitas, Camila, and Marcia Benetti. "Alterity, Otherness and Journalism: From Phenomenology to Narration of Modes of Existence." Brazilian Journalism Research 13, no. 2 (August 30, 2017): 10. http://dx.doi.org/10.25200/bjr.v13n2.2017.989.
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In a theoretical reflection, the aim of this paper is primarily to discuss alterity in journalism. We believe that journalism plays a fundamental role in the construction of knowledge on similarities and differences between human beings, stressing social diversity as one of its purposes. We associate the concept of otherness, understood as a singular mode of existence of the “other”, with the purpose of journalism and with actions of empathy, sympathy and compassion. Based on a phenomenological perspective, we discuss the importance of the meeting between the "self" and the "other", as well as the ability of journalists to perceive and narrate on the aspects that shape the identities of human beings. Moreover, we discuss otherness in journalistic narratives, approaching the relation between the lifeworld and the world of text, taking into consideration the elements of perception, mimesis, textuality and interpretation.Este artigo tem caráter teórico e visa discutir a alteridade no jornalismo. Consideramos que o jornalismo tem um papel fundamental na construção do conhecimento sobre as semelhanças e as diferenças entre os seres humanos, sendo a apresentação da diversidade social uma de suas finalidades. Propomos associar o conceito de outridade, compreendida como o modo de existência do “outro” em sua singularidade, a essa finalidade do jornalismo e a ações de empatia, simpatia e compaixão. Adotamos uma perspectiva fenomenológica, indicando a relevância da experiência do encontro entre o “eu” e o “outro” e a capacidade de o jornalista perceber e narrar os aspectos que configuram as múltiplas identidades dos seres. Tratamos ainda da outridade na narrativa jornalística, abordando a relação entre o mundo da vida e o mundo do texto e discutindo os princípios da percepção, da ação mimética, da textualidade e da interpretação. Este artículo de carácter teórico analiza la alteridad en el periodismo. Creemos que el periodismo tiene un papel fundamental en la construcción de los saberes acerca de las similitudes y diferencias entre los seres humanos, una vez que la presentación de la diversidad social és uno de sus propósitos. Combinamos el concepto de otredad, que se entiende como el modo de existencia del "otro" en su singularidad, con la finalidad del periodismo. Adoptamos un punto de vista fenomenológico, lo que indica la importancia de la experiencia del encuentro entre "yo" y "otro" y la capacidad del periodista para percibir y narrar características de las múltiples identidades de los seres. También trabajamos con la otredad en la narrativa periodista, presentando la relación entre el mundo de la vida y el mundo del texto, así tratando de los principios de la percepción, de la acción mimética, de la textualidad y de la interpretación.
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Fraleigh, Sondra. "Get Messed Up: Intentionality, Butoh and Freedom in Plasma." Performance Philosophy 4, no. 2 (February 1, 2019): 374–92. http://dx.doi.org/10.21476/pp.2019.42224.
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Nature relative to subjectivity is an under theorized area of performance philosophy, one that we ignore at our peril. There is such a thing as nature. It encompasses all that humans are not, and suffuses all that we are and do. It is not merely a social or cultural construction, as we consider in this essay. In order to speak more definitively of nature and the body, we employ the phenomenology of Paul Ricoeur and reach back to the lifeworld (lebenswelt) philosophy of Edmund Husserl. Some read Husserl as an essentialist, but there are other readings, such as the one developed here. One of Ricoeur’s major works, Freedom and Nature: the Voluntary and the Involuntary, concerns motives and values at the organic level, studying how habits inform individual habitus and become embodied as nature in flux. Accordingly, this essay explores subjectivity, intentionality and nature in performance using examples from butoh relative to metamorphosis, a ubiquitous process in the rhythms and multi-tiered rhizomes of nature. Through Sartre and Ricoeur, the text also considers lived values of freedom relative to intention. In this light, readers are invited to explore their own porousness and evaporations via Freedom in Plasma, a butoh to do at the end of the essay.
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Giorgi, Amedeo. "Luft, S. (2011). Subjectivity and Lifeworld in Transcendental Phenomenology. Evanston Il., Northwestern University Press, xii + 450 pp. Hardcover. (ISBN 978-0-8101-2743-2) $89.95." Journal of Phenomenological Psychology 43, no. 1 (2012): 131–35. http://dx.doi.org/10.1163/156916212x632970.
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Hall, John R. "Apocalypse in the Long Run: Reflections on Huge Comparisons in the Study of Modernity." Sociological Research Online 14, no. 5 (November 2009): 124–36. http://dx.doi.org/10.5153/sro.2022.
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Methodologies of historical sociology face research problems centered on the instability of historical referents, their historical non-independence, and the privileging of objective time of the clock and calendar. The present essay, by reflecting on an analysis of the apocalyptic in the long run (Hall 2009), proposes the potential to solve these problems by way of a phenomenology of history, which analyzes the enactment and interplay of multiple social temporalities. Whereas high-modern theories of modernity tended to portray a secular trend toward the triumph of rationalized social order centred in diachronic time, analysis of the historical emergence of apocalyptic times in relation to other temporalities - especially objective (or diachronic) temporalities, the here-and-now, and the collective synchronic - reveals that the apocalyptic has survived within modernity through the articulation of rationalized diachronic time with the sacred strategic time of apocalyptically framed ‘holy war.’ Overall, the ‘empire of modernity’ is a hybrid formation that bridges diachronic and strategic temporalities. Despite diachronic developments that tend toward what Habermas described as the colonization of the lifeworld, a phenomenological analysis suggests the durability of the here-and-now and collective synchronic times. These analyses unveil a research agenda that deconstructs the high-modern ‘past’ versus ‘present’ binary in favour of a model that analyzes the interplay of multiple social forms, and thus encourages a retheorization of modernity as ‘recomposition’ encompassing multiple temporalities.
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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 chronotope in Hvoinskis’s poetry. This view is based on the fundamental principles of phenomenology, i.e., an individual phenomenon (phainómeno) is crucial in the reflection of consciousness, inner temporality, intentionality, intersubjectivity, and lifeworld. In turn, the highlight of poetry subject’s primary condition and existential motifs is logically linked to the main ideas of existentialism in their attitude towards the reason of an individual’s existence, relationships to life and death, freedom of will and choice, determinism. The study’s theoretical and methodological basis includes the ideas of phenomenology theoreticians (Edmund Husserl, Maurice Merleau-Ponty, and others) and the theories of existentialism philosophers (Søren Kierkegaard, Martin Heidegger, Jean-Paul Sartre). Hvoinskis’s poetry allows us to speak about a city as a concept, i.e., as a universal and capacious generalising notion (which includes images, notions, symbols) from which its associative components – poetry themes, motifs, images – derive. Thus, it is possible to speak about the depth dimension of the city phenomenon. The city phenomenon in Hvoinskis’s poetry is the landscape that has been adopted as the centre of the world of the lyric subject in both poetry collections that have come out to date: “Lietus pār kanālu e” (Rain over the Channel e, 2009) and “Mūza no pilsētas N” (Muse from City N, 2019). The depth dimension in Hvoinskis’s poetry appears in the natural synthesis of mythical and real chronotope, associatively impressive and plastic imagery, expressive style kindred to surrealism poetics. The city appears as a modernism project created by the logic of industrialisation, simultaneously revealing a metaphysical dimension where symbolic images as constituents of a myth preserve the memory of wholeness of the world. The emotional atmosphere of Hvoinskis’s poetry is defined by the highly existential atmosphere – despite the harsh indifference created by the city, the sadness of existential loneliness, social distance, and aversion towards life, the poet makes the tragic and ugly strangely appealing without losing the feeling of lightness and hope. The poet’s intense intuition and imagination exhibit the congeniality with the 20th-century French modernists. Hvoinskis’s poetry muse is death, which implies life.