Relevant bibliographies by topics / Phenomenological anthropology

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Phenomenological anthropology'

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Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Phenomenological anthropology"

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Desjarlais, Robert, and C. Jason Throop. "Phenomenological Approaches in Anthropology." Annual Review of Anthropology 40, no. 1 (October 21, 2011): 87–102. http://dx.doi.org/10.1146/annurev-anthro-092010-153345.

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Butsykin, Yehor. "HEIDELBERG MATURATION: phenomenological critique of psychoanalysis." Filosofska dumka (Philosophical Thought) -, no. 4 (November 4, 2020): 60–75. http://dx.doi.org/10.15407/fd2020.04.060.

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This article attempts to historically reconstruct the phenomenological critique of psychoanalysis in order to establish a new framework of understanding psychoanalytic theory and practice, given the need for a new phenomenological justification of psychoanalysis as a special intersubjective experience of the analyst-analysand interaction. At the beginning of the twentieth century, a number of phenomenologically oriented psy- chotherapies emerged within Western psychiatry. All of them were more or less influenced or exist in polemics with psychoanalytic teaching and relied primarily on phenomenology in its broadest sense. First of all, we should mention such eminent psychiatrists as Eugene Minkowski, who created the original project of phenomenological existential psychopathology, and also Ludwig Binswanger with his existential, or Dasein-analytical anthropology. All these attempts in one way or another correspond to the general attitude of phenomenology to the critique of psychologism, and ultimately to naturalism of any kind. Therefore, their critique of psychoanalysis is primarily destructive, and psychoanalysis itself serves as one of the distinct examples of naturalistic reductionism of the highest type. These all leads to the rejection of psychoanalytic theory and practice as scientific, that is, one that is based on the Newtonian and Cartesian mechanistic conception of nature, and therefore makes any anthropology impossible. That is why all the mentioned phenomenological projects of psychotherapy at one time or another positioned themselves as projects of philosophical anthropology in a therapeutic perspective. The latest attempts at the phenomenological discovery of psychoanalysis can be seen as the rehabilitation of Kronfeld’s guidelines for the phenomenological justification of psychoanalytic experience.
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Katz, Jack, and Thomas J. Csordas. "Phenomenological Ethnography in Sociology and Anthropology." Ethnography 4, no. 3 (September 2003): 275–88. http://dx.doi.org/10.1177/146613810343001.

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Pedersen, Morten Axel. "Anthropological Epochés: Phenomenology and the Ontological Turn." Philosophy of the Social Sciences 50, no. 6 (June 6, 2020): 610–46. http://dx.doi.org/10.1177/0048393120917969.

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This article has two objectives. In the first part, I present a critical overview of the extensive anthropological literature that may be deemed “phenomenological.” Following this critique, which is built up around a classification into four different varieties of phenomenological anthropology, I discuss the relationship between phenomenological anthropology and the ontological turn (OT). Contrary to received wisdom within the anthropological discipline, I suggest that OT has several things in common with the phenomenological project. For the same reason, I argue, it is not accurate to posit OT and phenomenology as opposing or antagonistic projects, as they are often depicted among critics and advocates of OT alike. On the contrary, I go as far as suggesting, OT may be understood as one of the most concerted attempts anthropology has produced to realize a distinctly anthropological version of Husserl’s method of phenomenological bracketing, namely what could be called the ontological epoché.
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JANI, ANNA. "SPIRITUAL ACTS IN ANTHROPOLOGY. EDITH STEIN’S PHENOMENOLOGICAL PERSPECTIVE." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 2 (2021): 425–40. http://dx.doi.org/10.21638/2226-5260-2021-10-2-425-440.

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The aim of the present contribution is to prove that spiritual acts not only play a significant role in the phenomenological description of the person and in individual and social experiences, but likewise they play a decisive role in the methodological constitution of phenomenology and have a core function in the theoretical structuring of the phenomenological description of the person, regarding, for example, metaphysical and anthropological characteristics. Firstly, in the paper, the implications for anthropology that arise from Edith Stein’s phenomenology are examined. In the second part—from the insight that Stein does not structure anthropology without its metaphysical background—the paper underlines the metaphysical presuppositions of anthropology in Stein’s thinking. In both stages, the investigation engages with Husserlian insights that Stein took on board and creatively introduced from Husserl’s thought into her own work. The inference from this engagement of Stein with Husserl emerges in the way Stein structures anthropology in general, and the origin of this can be seen in the description of the person as a psychophysical individual. At this point, the question arises regarding how the description of the spiritual acts can contribute to the structure of the person and, in this sense, to the foundation of anthropology as a philosophical-theological science.
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Davidson, Larry. "Phenomenological Research in Schizophrenia: From Philosophical Anthropology to Empirical Science." Journal of Phenomenological Psychology 25, no. 1 (1994): 104–30. http://dx.doi.org/10.1163/156916294x00133.

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AbstractThe subjective experience of schizophrenia, its cause, and its course have been consistent topics of interest within the phenomenological tradition since its inception. After 80 years of study and the efforts of many investigators, however, phenomenological contributions have so far had only a modest impact on current understandings of this disorder. In this article, the author reviews the methodological and theoretical issues involved in the development of a phenomenological approach to understanding schizophrenia. Drawing examples from his own empirical research, the author illustrates the three steps of description, understanding, and explanation required by an application of the phenomenological method to this empirical domain. He then considers obstacles to the acceptance of insights generated through this method by the mainstream psychiatric community. In conclusion, he suggests that the promise offered by a phenomenological approach will most likely be fulfilled when investigators appeal to the phenomenological conviction in intentionality to provide the guidelines for an empirical science of subjective life.
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Pugliese, Alice. "Play and Self-Reflection. Eugen Fink’s Phenomenological Anthropology." Dialogue and Universalism 28, no. 4 (2018): 215–29. http://dx.doi.org/10.5840/du201828464.

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Zigon, Jarrett. "Phenomenological Anthropology and Morality: A Reply to Robbins." Ethnos 74, no. 2 (June 2009): 286–88. http://dx.doi.org/10.1080/00141840902940518.

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Morujão, Carlos. "Ludwig Binswanger´s Contributions to a Phenomenological Anthropology." Phenomenology, Humanities and Sciences 2, no. 3 (August 15, 2022): 319–26. http://dx.doi.org/10.62506/phs.v2i3.137.

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A relação de Ludwig Binswanger com a fenomenologia pode ser descrita como consistindo numa aproximação inicial ao pensamento de Husserl, seguida de um afastamento parcial em resultado de um contacto como pensamento de Martin Heidegger, e uma reaproximação final. Neste longo trajecto, de mais de 45 anos, duas ideias permaneceram constantes: 1) a fenomenologia liberta o olhar do psicoterapeuta, permitindo-lhe observar domínios da realidade humana que a conceptualização própria da psiquiatria “oficial” tende a ocultar; 2) a fenomenologia permite situar o homem no mundo e compreender o sentido das experiências vividas desse mesmo mundo. Nesta ordem de ideias, propomo-nos, neste artigo, mostrar de que modo, para Binswanger, numa psicopatologia fenomenológica, a psique humana é encarada como o lugar de uma tarefa permanente, que impede que se estabeleçam fronteiras rígidas entre o normal e o patológico: a saber, a tarefa de se reestruturar para lidar com a realidade, combatendo as forças de desagregação que a ameaçam, tanto vindas do mundo, como do interior de si mesma.
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Schmidt, J. M. "Anthropology and medicine." British Homeopathic Journal 82, no. 04 (October 1993): 288–96. http://dx.doi.org/10.1016/s0007-0785(05)80699-4.

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AbstractFundamental reflections on anthropology in medicine lead on to the image of man on which modern, science-orientated medicine is based, followed by that which underlies homœopathy. Hahnemann's concept of man is considered before elucidating the characteristics and differences between the two approaches and their particular position in the theory of medicine. The strict positivism of science essentially reduces the image of man, whilst the teleological approach, renouncing any claim to be able to investigate life itself, permits a phenomenological recognition of man in all his dimensions.
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Dissertations / Theses on the topic "Phenomenological anthropology"

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Donovan, Elizabeth A. "Arab American Parents' Experiences of Special Education and Disability: A Phenomenological Exploration." Kent State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=kent1372583897.

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Müller, Oliver. "Sorge um die Vernunft : Hans Blumenbergs phänomenologische Anthropologie /." Paderborn : Mentis-Verl, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2612075&prov=M&dok_var=1&dok_ext=htm.

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Pohran, Nadya. "Charismatic Healing: A Phenomenological Study of Spiritual Healing in Ottawa, Canada." Thesis, Université d'Ottawa / University of Ottawa, 2015. http://hdl.handle.net/10393/32612.

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Spiritual healing is a ubiquitous and fundamental part of Charismatic Christianity; it is indelibly linked to understandings of God, society, and individual identity. And yet, the phenomenon of spiritual healing—particularly its expression within North American, Abrahamic traditions—has been understudied within academia. In this thesis, I take a phenomenological approach in order to better comprehend the meaning-making process behind spiritual healing rituals amongst Charismatic Protestant Christians in Ottawa, Canada. Through a small-scale, local ethnographic study in Ottawa in which I conducted participant observation and several in-depth interviews, I explore Charismatic Christianity through the lens of lived religion. Based on a series of focused case studies, I conclude that the Charismatic cosmological worldview (one in which cosmic-wide restoration is emphasised) correlates with, and contributes to, the Charismatic emphasis on individual healing.
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Tuckett, J. D. F. "A phenomenological critique of the idea of social science." Thesis, University of Stirling, 2014. http://hdl.handle.net/1893/21785.

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Social science is in crisis. The task of social science is to study “man in situation”: to understand the world as it is for “man”. This thesis charges that this crisis consists in a failure to properly address the philosophical anthropological question “What is man?”. The various social scientific methodologies who have as their object “man” suffer rampant disagreements because they presuppose, rather than consider, what is meant by “man”. It is our intention to show that the root of the crisis is that social science can provide no formal definition of “man”. In order to understand this we propose a phenomenological analysis into the essence of social science. This phenomenological approach will give us reason to abandon the (sexist) word “man” and instead we will speak of wer: the beings which we are. That we have not used the more usual “human being” (or some equivalent) is due to the human prejudice which is one of the major constituents of this crisis we seek to analyse. This thesis is divided into two Parts: normative and evaluative. In the normative Part we will seek a clarification of both “phenomenology” and “social science”. Due to the various ways in which “phenomenology” has been invented we must secure a simipliciter definition of phenomenology as an approach to philosophical anthropology (Chapter 2). Importantly, we will show how the key instigators of the branches of phenomenology, Husserl, Scheler, Heidegger, and Sartre, were all engaged in this task. To clarify our phenomenology we will define the Phenomenological Movement according to various strictures by drawing on the work of Schutz and his notion of provinces of meaning (Chapter 3). This will then be carried forward to show how Schutz’s postulates of social science (with certain clarifications) constitute the eidetic structure of social science (Chapter 4). The eidetic structures of social science identified will prompt several challenges that will be addressed in the evaluative Part. Here we engage in an imperial argument to sort proper science from pseudo-science. The first challenge is the mistaken assumption that universities and democratic states make science possible (Chapter 5). Contra this, we argue that science is predicated on “spare time” and that much institutional “science” is not in fact science. The second challenge is the “humanist challenge”: there is no such thing as nonpractical knowledge (Chapter 6). Dealing with this will require a reconsideration of the epistemic status that science has and lead to the claim of epistemic inferiority. Having cut away pseudo-science we will be able to focus on the “social” of social science through a consideration of intersubjectivity (Chapter 7). Drawing on the above phenomenologists we will focus on how an Other is recognised as Other. Emphasising Sartre’s radical re-conception of “subject” and “object” we will argue that there can be no formal criteria for how this recognition occurs. By consequence we must begin to move away from the assumption of one life-world to various life-worlds, each constituted by different conceptions of wer.
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Cutler, Ame. "The "ideal self" stands alone| A phenomenological psychological descriptive analysis of Anglo Saxon American self-concept formation in relation to ancestral connectedness." Thesis, Saybrook Graduate School and Research Center, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3611459.

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This descriptive phenomenological study investigated Anglo Saxon Americans' lived experience of self-identity. The focus was to determine if construction of their self-concepts was influenced by Ancestral connectedness, characterized by: (a) lived recognition of one's Ancestral origins and the experience of connection to one's larger constellation of familial lineage, (b) reverent encounter with one's Ancestors on a daily basis as expressed in Ancestor communion, and (c) felt responsibility to ensure the Ancestors' continued well-being and positive disposition toward the living through the practice of remembering the Ancestors in active storytelling, prayers to the Ancestors, and the making of libations and offerings to the Ancestors. Three Anglo Saxon Americans participated in the study. Each participant completed two half-hour, one-on-one, in-person interviews and also completed a demographic questionnaire about his or her background. Participants were asked to describe (a) their identities and how they understand themselves, (b) their understanding or definition of Ancestor, (c) how they think about their Ancestors, and (d) how their connectedness to their Ancestors influence their self-identities. Giorgi's (1985, 2009) four-step descriptive phenomenological method was used to analyze the data and produce a psychological description of the phenomenon studied. Study results revealed a general structure for the Anglo Saxon American self-concept in relation to Ancestral connectedness consisting of eight constituents: (a) a lack of importance placed on the question of self-identity, (b) an emphasis on individuality and separation, (c) a negative approach to self-identity, (d) changes in self-identity independent of Ancestry, (e) awareness of the White race and its privileges, (f) socioeconomic status, (g) an unconscious Ancestral influence, and (h) no establishment of a positive Ancestral influence on self-identity. The results also revealed a limited amount of conscious understanding of one's Ancestral origins and personal connection to a larger constellation of familial lineage, suggesting partial fulfillment of the first criterion of Ancestral connectedness. However, this was the extent of the lived experience of Ancestral connectedness in relation to the Anglo Saxon American self-identity formation.

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Fox, Casey. "A qualitative phenomenological study which examines the relationship between positive educational outcomes of American Indian women serving in the pow wow princess role." Thesis, Pepperdine University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10254078.

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The negative statistics pertaining to American Indian women education should cause concern for everyone. The data reflect that American Indian women graduate high school behind all other demographic categories. In contrast, all participants of this study graduated high school and ascended to various levels of higher education. This paradox lends itself to further investigation despite opposing views of some scholars who believe there is nothing more to add. This research explored the existence of a correlation between culture and education for American Indian women who served in the pow wow princess role. Members of the American Indian women were called-upon for their cultural insights and tacit knowledge that is unknown to many outsiders. Interviewing pow wow princesses and exploring the role they fulfilled as a pow wow princess within the American Indian community produced information and data that was used to analyze the existence of a correlation between positive educational outcomes of American Indian women who have served in the pow wow princess role. This research helped to create a better understanding and essence of the pow wow princess role from the perspective of American Indian women who served in this role and being able to apply gained knowledge to other areas of the American Indian body of research. The design of this research employed a qualitative mixed methods approach that was used to conduct field research and gather data through administering the American Indian Enculturation Scale survey designed by Winderowd, Montgomery, Stumblingbear, Harless, and Hicks (2008) and conducting personal interviews with a questionnaire developed by the researcher that triangulated the selected instruments with theories contained within the body of research. The findings of this study suggest there is a correlation between the pow wow princess role and positive educational outcomes of American Indian women serving in this role. These findings support and add to the existing body of research.

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Risteska, Wendy. "Making a life out of the Worship of Death: a psychodynamic and phenomenological ethnography of Santa Muerte in the State of Mexico." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/16012.

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This thesis is an ethnographic study of the Mexican cult of Santa Muerte employing Jungian and psychoanalytic frameworks of anthropological understanding. I use the theory of ‘cultural complexes’ (Kimbles and Singer) in order to facilitate an understanding of Santa Muerte with a focus on the psycho-historical dimension of the subjective experiences of her devotees. Although I am not trained as a psychotherapist and my research took place way outside of the regular context of psychoanalytic cum therapeutic engagement, my ethnographic involvement with specific individuals and detailed documentation of their life-histories, interpreted through Jungian thought and psychoanalysis, opens up a view on the inter-subjective and unconscious (at once personal and cultural-transpersonal) dimensions of the contemporary mega-urban life-worlds of the State of Mexico. I argue that Santa Muerte addresses the psychic tension between Christian polarisation – between ‘good’ and ‘evil’ – and Mesoamerican ouroboric dualism. Our Lady of Guadalupe has lost her stronghold as the prominent mother image in the life-worlds of these devotees who often find themselves in volatile existential situations. As such, the socio-spiritual economy of the relationship between devotee and Santa Muerte reflects the nuclear archetype, thereby suggesting a need for maternal security. Furthermore, I interpret Santa Muerte as a personification of the collective Mexican Shadow which mediates the Great Mother archetype, thereby pointing to a transitional period in the Mexican collective unconsciousness. She is a cultural expression of the Black Madonna compensating for the Virgin’s ‘sublime and pure’ Christian qualities – an elevated morality apparently too at odds with the oppressive inter-subjectivities of Mexican sociality. As such, Santa Muerte can be used as a conceptual tool through which to evaluate wider socio-political constructs, and to foreground the increasing salience of the Mexican death drive. Santa Muerte, Mexico, death drive, psychoanalytic anthropology, cultural complex, Black Madonna
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Muller, Michael Arnoldus. "An exploration of significant themes in the diary of a person who committed murder." Thesis, Pretoria : [s.n.], 2003. http://upetd.up.ac.za/thesis/available/etd-01232004-133019.

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Hart, M. J. Alexandra. "Action in Chronic Fatigue Syndrome: an Enactive Psycho-phenomenological and Semiotic Analysis of Thirty New Zealand Women's Experiences of Suffering and Recovery." Thesis, University of Canterbury. Social and Political Sciences, 2010. http://hdl.handle.net/10092/5294.

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This research into Chronic Fatigue Syndrome (CFS) presents the results of 60 first-person psycho-phenomenological interviews with 30 New Zealand women. The participants were recruited from the Canterbury and Wellington regions, 10 had recovered. Taking a non-dual, non-reductive embodied approach, the phenomenological data was analysed semiotically, using a graph-theoretical cluster analysis to elucidate the large number of resulting categories, and interpreted through the enactive approach to cognitive science. The initial result of the analysis is a comprehensive exploration of the experience of CFS which develops subject-specific categories of experience and explores the relation of the illness to universal categories of experience, including self, ‘energy’, action, and being-able-to-do. Transformations of the self surrounding being-able-to-do and not-being-able-to-do were shown to elucidate the illness process. It is proposed that the concept ‘energy’ in the participants’ discourse is equivalent to the Mahayana Buddhist concept of ‘contact’. This characterises CFS as a breakdown of contact. Narrative content from the recovered interviewees reflects a reestablishment of contact. The hypothesis that CFS is a disorder of action is investigated in detail. A general model for the phenomenology and functional architecture of action is proposed. This model is a recursive loop involving felt meaning, contact, action, and perception and appears to be phenomenologically supported. It is proposed that the CFS illness process is a dynamical decompensation of the subject’s action loop caused by a breakdown in the process of contact. On this basis, a new interpretation of neurological findings in relation to CFS becomes possible. A neurological phenomenon that correlates with the illness and involves a brain region that has a similar structure to the action model’s recursive loop is identified in previous research results and compared with the action model and the results of this research. This correspondence may identify the brain regions involved in the illness process, which may provide an objective diagnostic test for the condition and approaches to treatment. The implications of this model for cognitive science and CFS should be investigated through neurophenomenological research since the model stands to shed considerable light on the nature of consciousness, contact and agency. Phenomenologically based treatments are proposed, along with suggestions for future research on CFS. The research may clarify the diagnostic criteria for CFS and guide management and treatment programmes, particularly multidimensional and interdisciplinary approaches. Category theory is proposed as a foundation for a mathematisation of phenomenology.
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"Sartre's phenomenological anthropology." 2009. http://library.cuhk.edu.hk/record=b5896578.

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Ma, Chun Fai.
Thesis (M.Phil.)--Chinese University of Hong Kong, 2009.
Includes bibliographical references (leaves 210-221).
Abstract also in Chinese.
Abstract --- p.5
摘要 --- p.6
Acknowledgements --- p.7
Introduction A phenomenological study of Being and Nothingness --- p.8
Chapter §1 --- Explanation of the title of thesis --- p.8
Chapter §2 --- The historical background: Sartre the existentialist and phenomenologist --- p.9
Chapter §3 --- Structure of the present research --- p.12
Chapter (i) --- Scope of research: Being and Nothingness --- p.12
Chapter (ii) --- Methodology --- p.14
Chapter (iii) --- Themes and structure of the research --- p.15
Chapter Chapter 1 --- Sartre´ةs phenomenological method --- p.18
Chapter §1.1 --- Sartre's project: a “phenomenological ontology'' --- p.18
Chapter 1.1.1 --- The difficulties for a phenomenological re-interpretation of BN --- p.18
Chapter 1.1.2 --- Sartre´ةs concept of phenomenon --- p.21
Chapter § 1.2 --- The Husserlian moment: intentional and eidetic analysis --- p.26
Chapter 1.2.1 --- Abschattung and essence --- p.27
Chapter 1.2.2 --- The percipere: consciousness as the directedness of intentions --- p.31
Chapter § 1.3 --- The Heideggerian moment: the question of the meaning of Being --- p.34
Chapter 1.3.1 --- The question of the meaning of Being: Heidegger´ةs ontological difference --- p.34
Chapter 1.3.2 --- Phenomenon of being and being of phenomenon --- p.37
Chapter Chapter 2 --- A phenomenological anthropology --- p.42
Chapter §2.1 --- A new motive for phenomenological research --- p.42
Chapter 2.1.1 --- A follower of the old path? --- p.42
Chapter 2.1.2 --- Husserl and his quest for foundational science --- p.44
Chapter 2.1.3 --- Heidegger and his pursuit of fundamental ontology --- p.47
Chapter § 2.2 --- A project of phenomenological anthropology --- p.51
Chapter 2.2.1 --- Sartre and his anthropological concern --- p.51
Chapter 2.2.2 --- The ontology of human reality and its ethical implication --- p.54
Chapter 2.2.3 --- Existential psychoanalysis as a moral description --- p.56
Chapter 2.2.4 --- Human reality versus Dasein? --- p.59
Chapter Chapter 3 --- Being-for-itself and being-in-itself --- p.66
Chapter §3.1 --- A preliminary sketch of being-for-itself and being-in-itself --- p.66
Chapter 3.1.1 --- The wrestling between the Husserlian and Heideggerian elements in BN --- p.66
Chapter 3.1.2 --- Two regions of being: their eidetic and ontological implications --- p.69
Chapter §3.2 --- Being-for-itself as the origin of nothingness (I 'origine du neant) --- p.74
Chapter 3.2.1 --- The meaning of nothingness (neant) --- p.74
Chapter 3.2.2 --- Consciousness as nihilation (neantis ation) --- p.81
Chapter 3.2.3 --- Consciousness (of) self and pre-reflective cogito --- p.84
Chapter §3.3 --- Being-in-itself as transcendent object --- p.90
Chapter 3.3.1 --- The transcendent object and its transphenomenality --- p.91
Chapter 3.3.2 --- World and instrumentality --- p.94
Chapter Chapter 4 --- "Human ekstasis: Facticity, Transcendence and Temporality" --- p.100
Chapter §4.1 --- From nihilation to human ekstasis --- p.100
Chapter 4.1.1 --- The under-thematized aspects of the For-itself --- p.100
Chapter 4.1.2 --- The inadequacy of our preceding analysis --- p.102
Chapter 4.1.3 --- The phenomenological concept of human ekstasis --- p.104
Chapter §4.2 --- The human ekstasis (1): Facticity --- p.106
Chapter 4.2.1 --- The For-itself and its pre-destined situation --- p.106
Chapter 4.2.2 --- "The engagement in projects, tasks and instruments" --- p.108
Chapter 4.2.3 --- Facticity and reality --- p.111
Chapter §4.3 --- Human ekstasis (2): Transcendence --- p.114
Chapter 4.3.1 --- Transcendence as the ekstasis of the For-itself --- p.114
Chapter 4.3.2 --- Transcendence as projection and surpassing --- p.116
Chapter 4.3.3 --- The self of For-itself --- p.119
Chapter 4.3.4 --- The radical undeterminedness of the For-itself --- p.123
Chapter 4.3.5 --- Possibles and the possibility of being --- p.127
Chapter 4.3.6 --- Choice and reality: the Transcendence in Facticity --- p.130
Chapter 4.3.7 --- Value as the being of For-itself --- p.133
Chapter §4.4 --- Human ekstasis (3): Temporality --- p.138
Chapter 4.4.1 --- "A naturalistic conception of time, and time as a holistic structure" --- p.138
Chapter 4.4.2 --- The concreteness of time --- p.141
Chapter 4.4.3 --- Time as the mode of being of For-itself --- p.143
Chapter 4.4.4 --- The presence of the For-itself: the temporal dimension of Present --- p.145
Chapter 4.4.5 --- The possibilities of the For-itself: the temporal dimensions of Past and Future --- p.148
Chapter 4.4.6 --- The primary structure of time --- p.157
Chapter Chapter 5 --- The phenomenon of bad faith (mauvaise foi) --- p.160
Chapter §5.1 --- The existential psychoanalysis --- p.160
Chapter 5.1.1 --- The necessity of an existential psychoanalysis --- p.160
Chapter 5.1.2 --- A lie to oneself and a lie to the other --- p.162
Chapter 5.1.3 --- The “anti-ethical´ح character of bad faith --- p.166
Chapter §5.2 --- The descriptive examination on concrete instances of bad faith --- p.168
Chapter 5.2.1 --- The dating woman (1): the confinement of human Transcendence and Temporality --- p.169
Chapter 5.2.2 --- The dating woman (2): the disintegration of human Transcendence and Facticity --- p.176
Chapter 5.2.3 --- The homosexual: the manipulation and disintegration of human Temporality --- p.181
Chapter §5.3 --- The “ideal´ح mode of being: on sincerity and authenticity --- p.188
Chapter 5.3.1 --- Sincerity as the opposite of bad faith? --- p.188
Chapter 5.3.2 --- Descriptive analysis on concrete instances of sincerity --- p.190
Chapter 5.3.3 --- An examination unfinished: authenticity as the “ideal´ح mode of being --- p.196
Conclusion --- p.202
Chapter §1 --- The phenomenological and anthropological-ethical contribution of Being and Nothingness --- p.202
Chapter §2 --- "The limitation of this thesis, and possible directions for further investigation" --- p.205
Bibliography --- p.210
Chapter 1 --- Works by Sartre --- p.210
Chapter 2 --- English/ French materials --- p.210
Chapter 3 --- Chinese materials --- p.221
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Books on the topic "Phenomenological anthropology"

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Vergote, Antoine. Psychoanalysis, phenomenological anthropology and religion. Leuven: Leuven University Press, 1998.

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Vergote, Antoon. Psychoanalysis, phenomenological anthropology and religion. Amsterdam: Rodopi, 1998.

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Romeo, Stefania. Morfologia dei vissuti nelle analisi di Edmund Husserl: verso una nuova antropologia fenomenologica. Napoli: L'orientale, 2002.

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Foucault, Michel. Binswanger et l'analyse existentielle. Paris]: EHESS, 2021.

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1940-, Jackson Michael, ed. Things as they are: New directions in phenomenological anthropology. Bloomington: Indiana University Press, 1996.

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Florival, G. Phenomenon of affectivity: Phenomenological-anthropological perspectives. Washington, D.C: Council for Research in Values and Philosophy, 2015.

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Kalinowski, Georges. La phénoménologie de l'homme chez Husserl, Ingarden et Scheler. [Paris]: Editions universitaires, 1991.

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Steeves, H. Peter. Founding community: A phenomenological-ethical inquiry. Dordrecht: Kluwer Academic Publishers, 1998.

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Kojima, Hiroshi. Monad and Thou: Phenomenological ontology of human being. Athens: Ohio University Press, 2000.

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Kusano, Mariana Bar. A antropologia de Edith Stein: Entre Deus e a filosofia. São Paulo, SP: Editora Ideias & Letras, 2014.

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Book chapters on the topic "Phenomenological anthropology"

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Howard, Christopher A., and Wendelin Küpers. "Phenomenological anthropology of interactive travel." In Tourism and Embodiment, 203–18. Abingdon, Oxon ; New York : Routledge, 2019. | Series: Routledge advances in tourism and anthropology: Routledge, 2019. http://dx.doi.org/10.4324/9780203701539-14.

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Alvarez-Valdés, Lourdes Gordillo. "Towards a Phenomenological Methodology for Anthropology." In Husserlian Phenomenology in a New Key, 363–67. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3450-7_27.

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Bober, Wojciech Jerzy. "Personality and Culture: Phenomenology and Phenomenological Anthropology." In Reason, Life, Culture, 117–26. Dordrecht: Springer Netherlands, 1993. http://dx.doi.org/10.1007/978-94-011-1862-0_10.

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Levering, Bas, and Max Van Manen. "Phenomenological Anthropology in the Netherlands and Flanders." In Phenomenology World-Wide, 274–86. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-007-0473-2_25.

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Blasco, Pedro Luis. "Science and Dialectics in a Phenomenological Anthropology." In Husserlian Phenomenology in a New Key, 355–61. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3450-7_26.

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Roth, Wolff-Michael. "A Phenomenological Anthropology of Texts and Literacy." In Missing the Meaning, 253–66. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1057/9781403982285_18.

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Martín, Javier San. "Transcendental Phenomenology and Philosophical Anthropology." In The New Yearbook for Phenomenology and Phenomenological Philosophy XX, 335–48. London: Routledge, 2022. http://dx.doi.org/10.4324/b23070-29.

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Stephan, Christopher, and C. Jason Throop. "Anthropological Phenomenology and the Eventive Ground." In Horizons of Phenomenology, 337–55. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-26074-2_18.

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AbstractThis chapter theorizes the phenomenological potential of anthropology through an examination of what we will call the “eventive ground” of ethnographic knowledge. Though anthropologists and phenomenologists have reacted to one another’s work, including the now famous early correspondence between Husserl and Levy Bruhl (see Sato, 2014; Throop, 2018), it has only been over the past few decades that some anthropologists began to distinguish a genre of a distinctively ‘phenomenological anthropology’ (Desjarlais & Throop, 2011; Katz & Csordas, 2003; Ram & Houston, 2015). Anthropologists have applied and extended phenomenological theory in several respects. By attending to the cultural and social contexts—the conditions of possibility—within which phenomena variously disclose themselves, anthropologists have significantly contributed to research in intersubjectivity and genetic phenomenology. Likewise, anthropologists have frequently drawn from and contributed to the phenomenology of perception, the senses, self-experience, embodiment, emotion, affect, mood, politics, and ethics.
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Carbone, Mauro, and Graziano Lingua. "A Ten-Point Introduction: Relearning to See Screens—The Effects of the Pandemic and a Phenomenological Epoché." In Toward an Anthropology of Screens, 1–15. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-30816-1_1.

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Glas, Gerrit. "Searching for the Anthropological Foundations of Economic Practice: Controversies and Opportunities." In Relational Anthropology for Contemporary Economics, 121–32. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-84690-9_7.

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AbstractThis chapter is a comment on the contribution of Rebecca Klein in this volume, preceded by a conceptual analysis of the argument that is developed in the Homo Amans discussion paper.The main question that is raised is twofold and concerns the relation between science and worldview on the one hand, and between science and economic life on the other. With respect to the science – worldview relationship, it is doubted that science can play the role the authors of the Homo amans project expect it can have. What they have in mind is that science helps in validating and legitimizing a biblically informed concept of love. This author disagrees, to a large extent. Science can indeed orient itself on ideas and intuitions that are based on one’s worldview. But it cannot prove the truth of these intuitions and ideas. To think so, is to commit a naturalistic fallacy.With respect to the relationship between science and economic life, the author is also not convinced that science and philosophy as academic disciplines will by themselves be able (and should be expected to be able) to transform deeply ingrained, institutionally anchored economic practices. New theories, concepts, and paradigms are a precondition for change, but they do not bring about change by themselves. What is needed is a change in the practices themselves, a change that is both personal and comprehensive. What is needed is a clear, succinct, and encompassing view on the intrinsic normativity of economic interactions between relevant stakeholders in what we call ‘the’ economy. This is a huge undertaking, that requires painstaking ‘phenomenological’ analyses of a wide variety of economic practices. The chapter agrees with most of Klein’s observations and concerns with respect to the discussion paper. These observations and concerns gain even more depth and relief given the conceptual distinctions that are made in the chapter.
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Conference papers on the topic "Phenomenological anthropology"

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Hadzantonis, Michael. "Shifting the Semangat: Parallelism in the Central Indonesian Mantra." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.1-2.

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The Javanese mantra, is a communicative act, and a spiritual dialogue. During the mantra ritual, the shaman Orang Pinter and supplicant receiving the intervention select become equal agents, as they intervene for change in the cultural and spiritual disposition of the supplicant. But in this paper. The presentation discusses ethnographic work over 10 years during which over 1500 mantras were documented throughout central to east Java, Indonesia, To effect the documentation process, I engaged with a range of communities and individuals throughout Java, that is, Yogyakarta, Solo, Surabaya, Alas Purwo, Salatiga, Bali, and other localities, Spiritual interventions were witnessed, and we suggest religious affiliation tells only part of the story. Drawing on frameworks of symbolic interactionism, and phenomenological nominalism, the synopsis discusses how a poetic discourse analysis of mantras can describe a system employed by these shamans and the supplicants to discursively facilitate the spiritual process, by altering the dissociative state of the supplicant. The talk concludes by presenting a model for the mantra in Java, and possibly in other global regions. Within this model, several overlapping processes mediate the drawing on cultural symbolisms, and overlap in strategic designs, to to effect change in the supplicant. The paper draws on work by Rebecca Seligman, who has conducted similar ethnographic and theoretical work in the South American context.
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