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Jonkus, Dalius. "ATMINTIES VISUMA IR KITYBĖ. FENOMENOLOGINIS POŽIŪRIS." Religija ir kultūra 6, no. 1-2 (January 1, 2009): 7–26. http://dx.doi.org/10.15388/relig.2009.1.2778.
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Šio straipsnio tikslas – parodyti, kad atmintis nėra tapati visiškam sąmoningumui. Atmintis yra susijusi su užmarštimi, tačiau negali būti redukuota į ją. Atminties klaidos ir iliuzijos jos nepaneigia, nes jas atrasti yra galima tik atminties visumos kontekste. Šia prasme visiškai sutinku su Pauliu Ricoeuru, kuris įspėja apie neleistiną atminties redukavimą į atminties patologijas. Edmundas Husserlis, analizuodamas atminties problemą, turi įveikti tradicinį nepasitikėjimą atmintimi, parodyti, kad atmintis nėra atvaizdų sąmonės forma, ir sukurti dinamišką atminties modelį. Pirma, atskleisiu, kaip veikia statiška atminties kaip kopijų rinkinio samprata, antra, išnagrinėsiu, kaip atminties samprata pakinta susiejant ją su reprodukuojančiu sudabartinimu, trečia, aptarsiu, kaip galima nustatyti klaidingus prisiminimus, ketvirta, analizuosiu, kaip prisiminimuose pasireiškia pasyvi asociacijų sintezė ir, penkta, pademonstruosiu, kaip atmintis yra susijusi su užmarštimi.Pagrindiniai žodžiai: fenomenologija, atmintis, užmarštis, vaizdinių sąmonė, Husserlis.The Entirety of Memory and its Otherness. Phenomenological ApproachDalius Jonkus SummaryThe aim of this article is to demonstrate that memory is not identical with full consciousness. Memory is related to forgetting, but memory cannot be reduced to it. The errors and illusions of memory do not negate it because they can be discovered only within the context of the entirety of memory. On this account I agree with Paul Ricoeur, who warns against the inadmissible reduction of memory to memory pathologies. When Husserl analyses the problem of memory, he has to overcome the traditional distrust in memory, to show that memory is not a form of image consciousness, and to create a dynamic model of memory. First, I will show how the static understanding of memory as a set of copies works. Second, I will analyse how the concept of memory changes when it is correlated with reproductive presentification. Third, I will elaborate on how it is possible to identify false memories. Fourth, I will analyse how passive synthesis of associations manifests itself in memories. And fifth, I will demonstrate how memory is related to forgetting.Keywords: phenomenology, memory, forgetting, image consciousness, Husserl.
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Serra, Alice Mara. "Zum Phänomen der Deckerinnerung: Eine Auseinandersetzung zwischen Freud und Husserl." Phänomenologische Forschungen 2008 2008, no. 1 (2008): 23–42. http://dx.doi.org/10.28937/1000107946.
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The concept Deckerinnerung (en. screen-memory), which appeared in Freud’s work in 1899, points towards the important epistemological question about the possibility of adequation or coincidence (Deckung) between past experience and the current act that is being presentified. This can take the form of remembering as such or be conceived as fantasy. In order to clarify the differences between fantasy and memory, or rather their interconnection in the Deckerinnerung, they need to be looked at phenomenologically, and in doing so various aspects should be analysed, such as: the character of positional and neutralised acts of presentification; the interference of conscious attention and the phenomenon of inhibition in the act of presentification; the state of memories in the unconscious and the possibilities of their association between themselves or modification by other current acts. While Freud introduces the subject without further analysing it, Husserl’s theories offer a valuable contribution here. In this context, there is first a need to outline the way in which Husserl’s investigations into memory come close to Freud’s discourse, in the sense that they lead to a “Phenomenology of the Unconscious” (Hua XI; Mat. VIII).
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Cheng, Chung-Ying. "Phenomenology and Onto-Generative Hermeneutics: Convergencies." Journal of Chinese Philosophy 42, no. 1-2 (March 3, 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 represent a wider comprehension and deeper intuition. It is in terms of this wider comprehension and deeper intuition of reality I introduce the Chinese notion “ben-ti 本體” (root-body) as “onto-generative” as well as onto-phenomenological. I suggest five principles as constituting the basic formulation of such a hermeneutic system as both theory and methodology: (i) Principle of comprehensive observation (guan 观) (the Yijing); (ii) Principle of objective reference (wu 物) (the Yijing); (iii) Principle of perception, reflection, and memory (gan 感) (the Yijing and the Confucian); (iv) Principle of intersubjective understanding and interpretation based on (ren 仁) (the Confucian); and (v) Principle of practical end and action (xing 行) (the Confucian).
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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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López Sáenz, María Del Carmen. "De la intersubjetividad a los fenómenos que dejan ir al mundo. Fenomenología y literatura." Investigaciones Fenomenológicas, no. 6 (February 22, 2021): 153. http://dx.doi.org/10.5944/rif.6.2015.29837.
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En este artículo interpretamos textos neurálgicos de Husserl y Merleau-Ponty siguiendo la obra de Iribarne, principalmente Fenomenología y Literatura, articulando la diversidad de sus temas en torno a la explicitación de la intersubjetividad trascendental, sobre la cual la filósofa nunca dejó de pensar. Paralelamente a nuestros propios estudios de las relaciones intersubjetivas, la temporalidad vivida, la identidad y la diferenciación, la dialéctica entre la memoria y el olvido, la esperanza y la finitud o el sueño, continuamos pensando estos fenómenos-límite desde la fenomenología genética y generativa, concebida como una investigación retrospectiva que considera esencial para la constitución tanto la relación entre actividad y pasividad como entre el yo y los otros. El estudio de estos fenómenos, relegados generalmente a la literatura, desvelará finalmente el sentido de la reflexión fenomenológica literaria en clave intersubjetiva y repercutirá en una fenomenología de la alteridad.This article interprets crucial texts of Husserl and Merleau-Ponty by following to Iribarne, mainly Phenomenology and Literature, articulating the diversity of its issues around the explication of transcendental intersubjectivity, on which she never stopped thinking. In parallel to our own studies of the inter-relationships between the lived temporality, identity and differentiation, the dialectic between memory and forgetting, hope and finitude or the dream, I continue to think about these phenomena-limit from genetic and generative phenomenology conceived as a retrospective research that considers essential to constitution both the relationship between activity and passivity as between self and other. The study of these phenomena, usually relegated to literature, will reveal the phenomenological meaning of literary reflection as central to intersubjectivity and it will have implications for a phenomenology of alterity.
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Waldenfels, Bernhard. "Paul Ricœur: Raconter, se souvenir et oublier." Études Ricoeuriennes / Ricoeur Studies 10, no. 1 (September 16, 2019): 10–26. http://dx.doi.org/10.5195/errs.2019.470.
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This excerpt by Bernhard Waldenfels is from the second part of his book, Sociality and Otherness – Modes of Social Experience (Sozialität und Alterität – Modi sozialer Erfahrung (Berlin, Suhrkamp, 2015), 363-85), where he tests and further pursues his theory of responsiveness through a series of debates with Husserl, Schütz and Gurwitsch, Searle, Castoriadis, Foucault, and Ricœur. In his discussion of the latter’s work, he focuses on the themes of memory and forgetting, primarily in Time and Narrative and Memory, History, Forgetting. The text is divided into four sections. In the first two, Waldenfels revisits Ricœur’s arguments which he insists did not sufficiently attend to the importance of forgetting in narratives. In the last two, the author proposes a revision of the Ricœurian philosophy of forgetting under the heading of a responsive phenomenology. Both with and against Ricœur, Waldenfels considers forgetting as a pathos that forces us to respond.
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Somphong Unyo, Phramaha. "An Analytical Study of Ideally Inherent Operative Transformation of the Original Mental Process in Edmund Husserl’s Phenomenology." Psychology and Education Journal 58, no. 1 (January 15, 2021): 4410–16. http://dx.doi.org/10.17762/pae.v58i1.1521.
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This research paper entitled “An Analytical Study of Ideally inherent Operative Transformations of the Original Mental Process in Edmund Husserl’s Phenomenology” has three objectives: 1) to study the mental process of reflection and modification in which that mind is directed towards the intended object including the mental objects regarding Western philosophical thought, Edmund Husserl, 2) to study of the way to operative transformation of original mental process and, 3) to analyze various forms of transformed reproduction and a problem of the reproduction. It is found that the transformation of the original mental process in Edmund Husserl’s phenomenology is the ideally inherent process of reproduction of mental process in which the mental process passed through the modificative process together with its contents so as to produce a novel knowledge. The transformative process as such is systematically operated with main following aspects: (1) The mode of giveness (the immanent essence of a concrete sensation-content such as a visual sensation-content in the field of visual sensation-Data that is continually adumbrated from the visual physical objects), (2) the temporal mental processes are to be unified as one stream of mental process, (3) the phase or the temporal horizon which is cosmic time in other ways such as horizon of Now, horizon of Before, and horizon of After, and (4) pure ego, the function of which is to direct its regards to the temporal modes of giveness (immanent essences). By its transformative operation, it is effectively proceeded with three steps. The first is a step of a physical perception of the mental process in which the perceived physical things is used as an essential content for all mental process as they are kept in a memory. The second step is succeeded from the first step which is called a retention or a primary memory; the process of a modification using the immanent object kept in a retention as the initial part of the constitution of an identical object. Then, comes the third step which is the step of a recollection or a second memory; it is to recall the remembered or represented for the perception again. After the whole process has fully accomplished, the remembered or represented is afresh reproduced. However, the reproduction of the remembered or the represented can emerge with two possibilities; one is the vague-reproduced information as without repeating while looking at the reproduced flash; other is afresh one as it is repeated resulting in further perception. However, the reproduction of the remembered can be accurate and perfect depending on two conditions; one is the condition of the perception of physical things and the condition of either clarity or obscurity of the whole object that is re-presented with the mode of mental process.
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Titarenko, S. D. "Visual image in the aesthetics of Alexander Blok: phenomenology problems." Solov’evskie issledovaniya, no. 3 (September 30, 2020): 93–106. http://dx.doi.org/10.17588/2076-9210.2020.3.093-106.
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The article is dedicated to the insufficiently studied problem of the visual image that was formed in the creative aesthetical discourse of Alexander Blok. His articles “Colours and Words” (1905), “Works of Vyacheslav Ivanov” (1905), “About the Present Condition of the Russian Symbolism” (1910), “In Memory of Vrubel” (1910) and also exhibition overviews are considered in the article. The main task of the research is to reveal that the visual image is a way to represent thoughts of symbolist poet, and it is also a model of visual perception, which is characteristic for the modernist culture. The analysis methods are receptive criticism, intermediality and phenomenology of E. Husserl and M. Merleau-Ponty. The reasons why Alexander Blok paid close attention to the works of such painters as A. Böcklin, M. Vrubel, V. Kandinsky and others are analysed in the article. The examples demonstrate how the principles of Italian painters (Fra Angelico, Giovanni Bellini, Leonardo da Vinci) reflected in his aesthetics. It is indicated that the visual image in Blok’s articles is symbolic and metaphysical representation of the aesthetic idea. Blok uses various types of unclassical ecphrasis that have a function of visual codes. Moreover, he creates a type of “fictitious” ecphrasis as a “landscape of consciousness” and uses linguistic contamination. The conclusion is made that the new understanding of art emerges in Blok’s aesthetics, which was characteristic for modernist poetics of the beginning of the XX century. The function of the visual image is representation of symbolic forms (space, colour, composition, things, nature, body dynamics) as phenomena of consciousness and ways to express ideas.
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Podoroga, Boris V. "Logos and Prosthesis: Bernard Stiegler’s Theory of Tertiary Memory." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 6 (December 15, 2020): 90–99. http://dx.doi.org/10.37482/2687-1505-v067.
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This article discusses the relationship between the concepts of writing and tertiary memory in Bernard Stiegler’s philosophy of technology. It is demonstrated that tertiary memory, being a process of sensuality exteriorization (espacement) that defines the specifics of human existence, is almost identical to Derrida’s writing. Tertiary memory is expressed in everything that falls under the rubric “record”, from the most primitive tools to socio-political institutions and cybernetic technologies. Unlike Derrida, Stiegler believed that tertiary memory is most clearly expressed in material and technical objects. As an example the paper takes Stiegler’s critical analysis of Husserl’s phenomenology and Martin Heidegger’s existential ontology. Stiegler shows that in Husserl’s phenomenology, tertiary memory is represented by tertiary retention (determining a set of symbols, signs and images that implicitly constitute phenomenological experience), while in Heidegger’s philosophy, by the world-historical, determining the objective historical heritage of humankind, without which, as Stiegler demonstrates, there can be no existential experience. Further, the article discusses Stiegler’s thesis about historical and ontological duality of tertiary memory, containing both creative and destructive potential. Referring to Derrida, Stiegler shows that technics should be understood as what Plato called pharmakon, meaning a substance that can be both poison and remedy. This thesis defines the contemporary problem of lacking reflexion of the above-mentioned structural technical duality, which leads to excessive instrumentalization of the technics and its destructive effect on humans, similar to that during the time of Greek sophists.
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Feyles, Martino. "Recollection and phantasy: The problem of the truth of memory in Husserl’s phenomenology." Phenomenology and the Cognitive Sciences 12, no. 4 (September 20, 2012): 727–46. http://dx.doi.org/10.1007/s11097-012-9283-x.
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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.
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Paley, John. "Husserl, phenomenology and nursing." Journal of Advanced Nursing 26, no. 1 (July 1997): 187–93. http://dx.doi.org/10.1046/j.1365-2648.1997.1997026187.x.
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Gorner, Paul. "REID, HUSSERL AND PHENOMENOLOGY." British Journal for the History of Philosophy 9, no. 3 (October 2001): 545–55. http://dx.doi.org/10.1080/09608780110072506.
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Hopp, Walter. "Husserl, Phenomenology, and Foundationalism." Inquiry 51, no. 2 (April 2008): 194–216. http://dx.doi.org/10.1080/00201740801956937.
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Guamanga Anaconas, Miguel Hernando. "Husserl: ¿Phenomenology of Mathematic?" Eidos 36 (August 19, 2021): 171–93. http://dx.doi.org/10.14482/eidos.36.193.01.
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La fenomenología de Husserl está inmersa en un entramado de regresiones y revisiones conceptuales que dificultan la identificación de una estructura sistémica. Los conceptos característicos de la fenomenología carecen de univocidad y no son propios de algunas obras de Husserl. Philosophie der Arithmetik ilustra el problema referido. ¿Puede inscribirse esta obra dentro de la categoría de texto fenomenológico? ¿Es posible hablar de una fenomenología de la matemática en Husserl? y ¿qué sentido tendría esto? Los objetivos del presente ensayo son: primero, analizar la dificultad que tiene Philosophie der Arithmetik para responder a las inquietudes de la filosofía de las matemáticas, y segundo, proponer la posibilidad de una fenomenología de la matemática condicionada a la clarificación conceptual y al estudio crítico de la influencia de la tradición analítica sobre la filosofía de las matemáticas.
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Banham, Gary. "Husserl, Derrida and Genetic Phenomenology." Journal of the British Society for Phenomenology 36, no. 2 (January 2005): 148–59. http://dx.doi.org/10.1080/00071773.2005.11006539.
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Kovtoniuk, Valeriya. "A performing musician’s oeuvre through the prism of phenomenology." Problems of Interaction Between Arts, Pedagogy and the Theory and Practice of Education 50, no. 50 (October 3, 2018): 8–16. http://dx.doi.org/10.34064/khnum1-50.01.
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Background. Continuing trends dated back in the second part of XIX century music culture concentrate on a figure of performing musician. Commercialization an academic art: popularity of performance awards, media supporting for new formats of concert performance, etc. facilitates this largely. Objectives. Public interest conditioned an appearance a lot of scientific research inscribed to problems of musical interpretation. However, a performing oeuvre learning the product, fixation of which even taking to account modern recording capabilities are relative, warrants specific methods. In particular, engaging the conception of values for settlement of a question why performing art products are different with their significance: something becomes a culture phenomenon but something stays at self-actualization level. Methods. For comprehensive study the performing as separate kind of activity it is necessary to involve adjacent humanitaristics areas – psychology and philosophy, which problems of art and it’s osmosis are considered in. In particular, in philosophy art is understood as a kind of human activity aimed at creating new-look material and culture valuables. However, in our perspective more interesting and capacious definition is seem N. Berdyaev’s one: «Art is a human ability to create a new reality from valid material». That picturesque vision of the author’s work, which springs up during an interpretation, often has a wide public interest that let assign to interpretator a status of the creator. Such an understanding of performing musician’s figure significant we can find in foreign philosophers’ works (R. Ingarden, B. Croce) and native music scientists (B. Moskalenko, I. Sukhlenko). Such an understanding of performing musician’s figure significant we can find in foreign philosophers’ works (R. Ingarden, B. Croce) and native music scientists (B. Moskalenko, I. Suchlenko). Results. E. Husserl’s phenomenological conception had a great impact not only on XX th century philosophy but on many humanities science especially art history. It led to the fact that there are many definitions of phenomenon concept, which is interpreted as a reflection of world of ideas, an object that is accessible to the senses, a basic holistic unit of what can be isolated from consciousness, external properties and subject concern revealing its essence, etc. A unite part all of definitions is a sensorial perception as a base of human knowledge based on individual experience and ability of consciousness to self observation and reflection. Stickling example of this is a field of artistry, which individual sensorial perception takes such a big part in that identity of the creator, his feelings often become the centerpiece of work. In musical oeuvre, an outward subjectivization is an acoustic convergent thinking. However, musical thesaurus is enough for power of imagining wakening enabling reproducing and combination the phenomenal stored in composer-performer-hearer’s memory. Performing art based on searching the new acoustic and dramatic source material characteristics. Thereat performer’s work algorithm depends largely on personal intention based on world and mental outlook. The scale of performer identity, his internal conviction power whereby he creates the new acoustic reality is able to notably change all the elements of composer’s intention and affect our perception of musical composition. In that understanding, the special aspects of composer’s activities, its interconnection and correlation with his oeuvre are opened in other view. Brilliant performance reformatting an art space composer’s work frequently appropriates him «double authorship». As a result is a phenomenon of identification with the name of great composer: L. Beethoven’s 5th Symphony – G. Von Karajan / L. Stokowski; J. S. Bach’s Goldberg Variations – G. Gould / R. Tureck; F. Сhopin’s works – V. Sofronitsky / V. Horowitz; P. Tchaikovsky – M. Pletnev. Exactly this influence aspect of performing art on the musical culture interested B. Croce who confirmed that musical composition only exists at the time of execution. However, choice the pair «composer-performer» depends up our perception, our readiness to acceptance an alternative artistic concept. Herewith prescription, forming «set» of value orientation of some shared identity: from group of like-minded persons to mass convictions, has a great impact here. The latter’s impact differs under studying a creativity of famous musicians and soi-disant «second place» musicians who fall under external influence easier than others do. Even in the light of constant changes of public conscience, one can highlight some hard values in it that characterize certain social stratums. However, and these value systems undergo a review for a time and modern society reject what was topically a couple decades ago. The result is that fashion phenomenon on performers or performing style appears. Accordingly, to continue to be relevant performing musician needs to have a gust of latest tendencies in art and to able to save value bases of personal mental outlook. Conclusions. The phenomenological approach to the study of the creative activity of a musician-performer allows one to go beyond the theoretic analysis that is traditional for musicology. Acceptance that the product of performing creativity can be defined as a phenomenon, reflecting several vectors of personal communication (dialogue with oneself, with a composer, public, historical epoch), can help not only in understanding the “musical work of the performer”, but also in understanding the phenomenal significance of performers in modern musical culture.
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Fischer, Luke. "Derrida and Husserl on Time." Forum Philosophicum 12, no. 2 (November 1, 2007): 345–57. http://dx.doi.org/10.35765/forphil.2007.1202.26.
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In this essay I take issue with Derrida's interpretation of Husserl's phenomenology of internal time-consciousness in Speech and Phenomena. Derrida's critique of Husserl's phenomenology of time also forms the basis for what Derrida regards to be an undermining of phenomenological philosophy itself. After first disagreeing with Derrida's interpretation of Husserl's understanding of time I proceed to object to his “undermining” of phenomenology. I attempt to illustrate that his critique of phenomenology is unconvincing.
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Rockmore, Tom. "Hegel and Husserl: Two Phenomenological Reactions to Kant." Hegel Bulletin 38, no. 1 (January 23, 2017): 67–84. http://dx.doi.org/10.1017/hgl.2016.66.
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AbstractThe widespread tendency to understand phenomenology on a Husserlian model makes it incomparable with other views. I will use the term ‘phenomenology’ in a wider sense to refer to approaches to cognition based on phenomena. From the latter angle of vision, ’phenomenology’ includes not only Husserl and the Husserlians but also a wider selection of thinkers stretching back to early Greece. Although this will enlarge the scope of what counts as phenomenology, I will not be claiming that everyone is a phenomenologist. I will, however, be arguing that Kant, Hegel and Husserl are phenomenologists, or again phenomenological thinkers, and that Hegel and Husserl can be understood through their different reactions to Kantian phenomenology.
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Mendicino, Kristina. "Fictions of Phenomenology: Husserl and Musil." Scientia Poetica 23, no. 1 (October 21, 2019): 302–18. http://dx.doi.org/10.1515/scipo-2019-025.
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Abstract Despite the express intentions of his phenomenological investigations, the radical significance of Edmund Husserl’s discussions of signs and meaning may reside in their exposure of the ways in which language remains structurally alien to the field of subjectivity and cognition. If this would mean that a phenomenological theory of cognition could not guide the study of literary language, however, fiction may nonetheless turn out to be one of the most important sources for phenomenological »Erkenntnis«, albeit in a different way than Husserl could have meant in his famous affirmation of fiction in phenomenological research: as the exposure of its limits, and as the further explication of a field where, as Jacques Derrida would write, »every present subject can be absent.« This possibility is explored in the present contribution through an analysis of Robert Musil’s Der Mann ohne Eigenschaften.
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Kochan, Jeff. "Husserl and the phenomenology of science." Studies in History and Philosophy of Science Part A 42, no. 3 (September 2011): 467–71. http://dx.doi.org/10.1016/j.shpsa.2011.02.003.
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Hadreas, Peter. "Husserl and the Phenomenology of Racism." Journal of the British Society for Phenomenology 34, no. 1 (January 2003): 87–97. http://dx.doi.org/10.1080/00071773.2003.11007398.
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Uzelac, Milan. "Art and phenomenology in Edmund Husserl." Axiomathes 9, no. 1-2 (April 1998): 7–26. http://dx.doi.org/10.1007/bf02681700.
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Gaston, Sean. "And Don't Forget Phenomenology, Etc." Derrida Today 14, no. 1 (May 2021): 28–48. http://dx.doi.org/10.3366/drt.2021.0251.
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After 1967, for some twenty years it appears that Derrida has little to say about Husserl. In the late 1980s he returns to Husserl and reiterates his early critiques of the limitations of phenomenology in relation to European humanism. However, in the 1990s there is more than just a return to Husserl, there is also a re-evaluation, prompted by the publication of Derrida's 1953–1954 thesis on phenomenology. This article focuses on Derrida essay from 2000, ‘Et Cetera … (and so on, und so weiter, and so forth, et ainsi de suite, und so überall, etc.)’, which is both the development of a footnote from 1961 and a reminder to his readers to not forget the importance of phenomenology in the history of deconstruction. Focusing on the idealised status of the ‘etc.’ in phenomenology and Husserl's remarkable account of the syncategorematic ‘and’, Derrida's essay suggests that we must think of both ‘deconstruction … and phenomenology’ and of the tradition and legacy of phenomenology as a limit for deconstruction.
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Cross, D. J. S. "Phenomenology, Literature, Dissemination." Research in Phenomenology 50, no. 1 (May 7, 2020): 53–78. http://dx.doi.org/10.1163/15691640-12341439.
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Abstract This article analyzes the complex relation of phenomenology and literature in the work of Husserl and Derrida. In the first part, I show that the limited ideality of the literary object necessarily situates it in a derivative region of phenomenology. In the second part, however, I problematize the regional status of literature by elaborating a brief but important footnote in which Husserl broadens the concept of literature to embrace all cultural products whatsoever. Yet, because even this broadened concept of literature ultimately remains secondary for the phenomenologist, it only redoubles and ratifies the submission of literature to the more ideal objectivities of mathematical disciplines like geometry. The third part, finally, mobilizes Derrida’s notion of “dissemination,” prepared in and unintelligible apart from his early engagement with Husserlian phenomenology, in order to broach a notion of literature that the phenomenologist can neither circumscribe nor describe.
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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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Nakamura, Takuya. "Die Phänomenologie des Unbewussten als Grenzproblem bei Husserl." Phänomenologische Forschungen 2019, no. 1 (2019): 99–115. http://dx.doi.org/10.28937/1000108307.
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In this paper, I attempt to elucidate Husserl’s later phenomenological approach to the unconscious as a limit problem of phenomenology. Husserl had encountered the kind of problem as the unconscious earlier on and it continued to come up throughout his work. There are references to the unconscious in Ideas II and in the Analyses Concerning Passive Synthesis, and even in early lectures. Nonetheless, the unconscious as a severe problem of Husserl’s phenomenology emerged only in his mature phase. In this paper, I first discuss how Husserl treats the unconscious in relation to affection in Analyses Concerning Passive Synthesis, in order to shed light on the process of how the unconscious is problematized in phenomenology. Then, I rely on his later manuscripts on the unconscious in Husserliana XLII, where Husserl deals with the unconscious in relation to waking and sleeping. At the end, I explain how Husserl explores the multi-layered structure of consciousness as a result of his treatment of the unconscious as limit problem of phenomenology
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Carvalho, João. "Husserl and Levinas." Philosophica: International Journal for the History of Philosophy 26, no. 51 (2018): 115–26. http://dx.doi.org/10.5840/philosophica201826519.
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This paper presents two different, although related, approaches to the problem of the experience of the other person: E. Husserl’s phenomenology of intersubjectivity and E. Levinas’ ethics. I begin by (1) addressing the transcendental significance of the experience of intersubjectivity in the broader context of Husserl’s transcendental phenomenology. I then turn to (2) Husserl’s solution to the paradox of constituting the alter ego, identifying and elucidating the key‑concepts of his inquiry. I hold that throughout his analysis there is a dominant underlying meaning in which the alterity of the other person is progressively suppressed and, ultimately, elided. Finally, I discuss (3) the consequences of Husserl’s analysis of the other in light of Levinas’ ethics. I hold that Husserl’s claim that there is a fundamental difference between the experience of myself and my analogical experience of the other is the basis upon which Levinas’ develops a new concept of experience, not as perception but as encounter. Upon close reading, I claim that Levinas’ revision of the topic of alterity is, ultimately, a consequence of Husserl’s transcendental analysis of intersubjectivity.
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Rassi, Fatemeh, and Zeiae Shahabi. "Husserl's Phenomenology and Two Terms of Noema and Noesis." International Letters of Social and Humanistic Sciences 53 (June 2015): 29–34. http://dx.doi.org/10.18052/www.scipress.com/ilshs.53.29.
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In Ideas, Husserl usesthis pair of terms, "Noema" and "Noesis" to refer to correlated elements of the structure of any intentional act. In fact in Ideas, Husserl uses the term ‘Noesis’ to refer to intentional acts or “act-quality” and ‘Noema’ to refer to what, in the Logical Investigationshad been referred to as “act-matter”. He also says that every intentional act has noetic content. This noetic content is that mental act-process which becomes directed towards the intentionally held object. Every act also has a Noematic correlate that which is meant by it. In other words, every intentional act has an "I-pole and an "object-pole. According to Husserl, noesis is the real content, namely, noesis is real character, the part of the act that gives the character to a thing. Noema is the ideal essence of the character. Husserl says also about the noema as the Sinn or sense of the act. Husserl also, refers to full noema. According to Husserl the full noema is the object of the act as meant in the act, the perceived object as perceived, the judged object as judged, and so on. In fact the full noema is a complex structure comprised of at least a noematic sense and a noematic core.
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FINEGAN, THOMAS. "Levinas's faithfulness to Husserl, phenomenology, and God." Religious Studies 48, no. 3 (December 1, 2011): 281–303. http://dx.doi.org/10.1017/s0034412511000229.
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AbstractThe contemporary debate in phenomenology concerning the ‘theological turn’ raises the issue of the relationship between faith and reason. One of the foremost statements on the theological turn, that of Dominique Janicaud, is an affirmation of the faith–reason dichotomy in the context of phenomenology, specifically in relation to how thinkers like Emmanuel Levinas have abused the phenomenological project of its founder, Edmund Husserl. This article challenges the faith–reason dichotomy and shows that the role of faith in Levinas need not mark him out as a deviant from Husserlian phenomenology.
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Wingler, Hedwig. "The Phenomenology of Edmund Husserl. An Introduction." Philosophy and History 23, no. 1 (1990): 39–40. http://dx.doi.org/10.5840/philhist199023115.
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Kim, Young-Phil. "The Phenomenology of Diaspora of E. Husserl." Journal of the New Korean Philosophical Association 97 (July 31, 2019): 125–52. http://dx.doi.org/10.20433/jnkpa.2019.07.97.125.
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SOKOLOV, BORIS. "PHENOMENOLOGY AND SYMBOL: FROM HUSSERL TO BACHELARD." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 9, no. 1 (2020): 235–55. http://dx.doi.org/10.21638/2226-5260-2020-9-1-235-255.
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Mensch, James R. "Phenomenology and artificial intelligence: Husserl learns Chinese." Husserl Studies 8, no. 2 (1991): 107–27. http://dx.doi.org/10.1007/bf00123537.
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Szanto, Thomas. "Social Phenomenology: Husserl, Intersubjectivity, and Collective Intentionality." International Journal of Philosophical Studies 22, no. 2 (March 15, 2014): 296–301. http://dx.doi.org/10.1080/09672559.2014.896624.
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Berry, Hannah. "Flesh and Body: The Phenomenology of Husserl." Journal of the British Society for Phenomenology 50, no. 3 (December 21, 2018): 278–79. http://dx.doi.org/10.1080/00071773.2018.1558791.
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Dostal, Robert J. "Dermot Moran, Edmund Husserl: Founder of Phenomenology." Husserl Studies 24, no. 1 (August 16, 2007): 59–63. http://dx.doi.org/10.1007/s10743-007-9026-y.
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Lauruhin, Andrei. "Intencionalumas – įminimo raktas ar esminė problema?" Problemos 66, no. 1 (October 1, 2014): 64–79. http://dx.doi.org/10.15388/problemos.2004.66.7246.
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This investigation sets for itself the task of a critical reconsideration of the concept of intentionality in the descriptive psychology of Brentano and in the phenomenology of Husserl. The author focuses his attention on two problems: that of the ontological basis under an idea of “intentionale Inexistenz” of Brentano and that of the constitution of an individual thing in phenomenology of Husserl. The analysis discloses methodical and metaphysical assumptions of intentional analyses of Brentano (related to ontology of Aristotle and positivism) and of Husserl (related to the doctrine of Kant about “secretly functioning reason”).
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Sheets-Johnstone, Maxine. "In Praise of Phenomenology." Phenomenology & Practice 11, no. 1 (July 11, 2017): 5–17. http://dx.doi.org/10.29173/pandpr29340.
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A critical assessment of Merleau-Ponty’s conception of phenomenology highlights singular differences between Husserl’s phenomenological methodology and existential analysis, between epistemology and ontology, and between essential and individualistic perspectives. When we duly follow the rigorous phenomenological methodology described by Husserl, we are confronted with the challenge of making the familiar strange and with the challenge of languaging experience. In making the familiar strange, we do not immediately have words to describe what is present, but must let the experience of the strange resonate for some time, and even then, must return to it many times over to pinpoint its aspects, character, or quality in descriptively exacting ways. Moreover as Husserl points out, language can seduce us into thinking we know when we do not know. The methodology thus highlights the import of being true to the truths of experience, and in doing so, authenticates the basic value of a phenomenological methodology to the human sciences.
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Goto, Tommy Akira. "A (re)constituição da Psicologia Fenomenológica em Edmund Husserl." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 137–38. http://dx.doi.org/10.18065/rag.2008v14n1.20.
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The German philosopher Edmund Husserl (1859-1938), founding father of Phenomenology, was one of the most prominent thinkers of the 20th century, who not only influenced the philosophical trends of his time but also the sciences in general. Nevertheless, psychology was the science which strongly had direct influence of phenomenology which, in its turn, provided the possibility of developing a phenomenological psychology. The aim of this thesis is to (re)constitute, from a historical-critical point of view, the conception of phenomenological psychology in Husserls last work: The Crisis of European Sciences and the Transcendental Phenomenology (Die Krisis der europäischen Wissenchaften und die transzendentale Phänomenologie. Eine Einleitung in die phänomenologische Philosophie). At present, psychologists are developing a large number of versions of phenomenological psychology, particularly in Brazil; however, none of them have rigorously been based on Husserls concepts. Thus, in order to have an understanding of what constitutes to Husserl a phenomenological psychology, we present, to start with, a brief introduction to the transcendental phenomenology, explaining the variations of the phenomenological method (i. e. phenomenological levels). After that, we point out the most meaningful aspects of Husserls last piece of writing, concentrating our efforts on the revelation the philosopher makes concerning a crisis of the sciences and of reason, as well as his phenomenological criticism on epistemology of Psychology. At last, following Husserls analyses of phenomenology and psychology, we conclude that the conception of phenomenological psychology will constitute a universal science of human beings whose object of study is the animistic being. This science will have basic functions such as: a) the rebuilding of the scientific psychology and the explanation of the psychological concepts; b) the constitution of a universal science of the psychic; c) the description of the intentional experiences and d) be a propaedeutic discipline for the transcendental phenomenology. For Husserl, the authentic and genuine conception of the phenomenological psychology is important to the psychologists since that it is through the development of this discipline that they will recover the subjectivity as the original source of human life and its correlation with the world-life.
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LIMA, Andrea de Alvarenga, and Jean Carlo Kurpel DIOGO. "Reflexões sobre a afinidade de Jung com a fenomenologia." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 15, no. 1 (2009): 13–20. http://dx.doi.org/10.18065/rag.2009v15n1.2.
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Considering Jungs position in the national academic context, the present paper presents an epistemological analysis of the relationship between Jung and Phenomenology. First, the historical development of the concept of Phenomenology was revised, in order to outline the meaning in which Husserl, founder of Phenomenology as a philosophical movement, applies the term. After that, it tries to understand in Jungs work how he used the term and how he personally related to the phenomenological movement. In conclusion, it suggests that the resemblance between Jung and Husserls Phenomenology is established not in terms of philosophical radicals but from a similar methodological attitude.
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Trizio, Emiliano. "Husserl’s Timaeus. Plato’s Creation Myth and the Phenomenological Concept of Metaphysics as the Teleological Science of the World." Studia Phaenomenologica 20 (2020): 77–100. http://dx.doi.org/10.5840/studphaen2020204.
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According to Husserl, Plato played a fundamental role in the development of the notion of teleology, so much so that Husserl viewed the myth narrated in the Timaeus as a fundamental stage in the long history that he hoped would eventually lead to a teleological science of the world grounded in transcendental phenomenology. This article explores this interpretation of Plato’s legacy in light of Husserl’s thesis that Plato was the initiator of the ideal of genuine science. It also outlines how Husserl sought conceptual resources within transcendental phenomenology to turn the key elements of Plato’s creation myth into rigorous scientific ideas.
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Moran, Dermot. "Husserl and Ricoeur: The Influence of Phenomenology on the Formation of Ricoeur’s Hermeneutics of the ‘Capable Human’." Journal of French and Francophone Philosophy 25, no. 1 (September 15, 2017): 182–99. http://dx.doi.org/10.5195/jffp.2017.800.
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The phenomenology of Edmund Husserl had a permanent and profound impact on the philosophical formation of Paul Ricoeur. One could truly say, paraphrasing Maurice Merleau-Ponty’s brilliant 1959 essay ‘The Philosopher and his Shadow’,that Husserl is the philosopher in whose shadow Ricoeur, like Merleau-Ponty, also stands, the thinker to whom he constantly returns. Husserl is Ricoeur’s philosopher of reflection, par excellence. Indeed, Ricoeur always invokes Husserl when he is discussing a paradigmatic instance of contemporary philosophy of ‘reflection’ and also of descriptive, ‘eidetic’ phenomenology. Indeed, I shall argue in this chapter that Husserl’s influence on Ricoeur was decisive and provided an eidetic, descriptive methodology which is permanently in play, even when it has to be concretized and mediated by hermeneutics, as Ricoeur proposes after 1960.
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Da Silva, Jairo José. "PHENOMENOLOGY AND THE FORMAL SCIENCES." Veritas (Porto Alegre) 47, no. 1 (December 30, 2002): 61. http://dx.doi.org/10.15448/1984-6746.2002.1.34853.
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Este artigo procura mostrar que as idéias filosóficas de Husserl não apenas influenciaram o trabalho de alguns dos maiores matemáticos do século XX, mas foram decisivas para aproximarem uma epistemologia das ciências formais de uma fenomenologia do significado.
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Micali, Stefano. "Affektion und Immanzenz bei Husserl." Phänomenologische Forschungen 2006, no. 1 (2006): 85–98. http://dx.doi.org/10.28937/1000107927.
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The aim of this paper is to illustrate the fundamental function of the affection at the most elementary level of the constitution of objectivity. Husserl’s phenomenology has been often accused of articulating unilaterally the experience insofar as it has identified the dimension of authentic phenomenality with the sphere of immanence. This criticism is certainly legitimate, but it does not lead to overlooking some tensions that belong to the Husserlian philosophy. In this sense I will show through an detailed analysis of the affection in the Husserlian phenomenology that a “ec-centric” dimension comes into light, that questions radically the process of immanentisation. In this context it is not only essential to distinguish the different forms of affection (especially to differentiate the affection from the tendencies of affection), but also to determinate in a precise way the relation between affection and answer.
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Velázquez González, Juan. "Heidegger o la metódica "destrucción" dentro de la fenomenología husserliana." Investigaciones Fenomenológicas, no. 5 (February 12, 2021): 332. http://dx.doi.org/10.5944/rif.5.2015.29825.
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Es dentro del marco de la fenomenología de Husserl donde Heidegger lleva a cabo su propuesta filosófica, que implica una “destrucción” o “desmontaje” de los conceptos de la tradición, comenzando por los de la fenomenología de su maestro, y una construcción de su propio proyecto filosófico, basado en una analítica de la existencia.La “destrucción” es prácticamente elevada por Heidegger al rango de método filosófico, en paralelo pero en sentido contrario a la epoché, el método fenomenológico de Husserl. Esta diferencia de método, respecto a una común consideración de la intencionalidad de la conciencia, separa los proyectos fenomenológicos del Husserl de Ideen I y del Heidegger de Sein und Zeit: eidético u ontológico. A partir de su método destructivo Heidegger radicalizará las nociones de la fenomenología de Husserl.Within the framework of the phenomenology of Husserl, Heidegger carries out a double philosophical proposal: the “destruction” or “dismantling” of the concepts from the tradition, beginning with those ones of the phenomenology of his teacher, and the construction of his own philosophical project, based on an analysis of the existence.The “destruction” is practically considered by Heidegger as a philosophical method, which is developed in parallel but in a contrary direction to the phenomenological method of Husserl: the epoché. This methodological difference, applied to the intentionality of the consciousness, that the two philosophers consider, separates the phenomenological projects of Husserl in Ideen I and Heidegger in Sein und Zeit: eidetic or ontological. So and from his destructive method Heidegger is going to radicalize the main notions of the phenomenology of Husserl.
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Wingler, Hedwig. "Edmund Husserl. The Idea of Phenomenology. Five Lectures." Philosophy and History 22, no. 1 (1989): 25–26. http://dx.doi.org/10.5840/philhist198922115.
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Shelton, Jim. "Schlick and Husserl on the Foundations of Phenomenology." Philosophy and Phenomenological Research 48, no. 3 (March 1988): 557. http://dx.doi.org/10.2307/2107481.
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Barua, Archana. "Husserl, Heidegger, and the Transcendental Dimension of Phenomenology." Indo-Pacific Journal of Phenomenology 7, no. 1 (May 2007): 1–10. http://dx.doi.org/10.1080/20797222.2007.11433942.
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Held, Klaus. "Phenomenology of ‘Authentic Time’ in Husserl and Heidegger1." International Journal of Philosophical Studies 15, no. 3 (September 2007): 327–47. http://dx.doi.org/10.1080/09672550701445191.
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