Journal articles: 'Phenomenological anthropology'

1

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

3

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

5

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

6

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

7

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

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.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

10

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.

Full text

Abstract:

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.

APA, Harvard, Vancouver, ISO, and other styles

11

Eipper, C., and Michael Jackson. "Things as They Are: New Directions in Phenomenological Anthropology." Journal of the Royal Anthropological Institute 5, no. 2 (June 1999): 299. http://dx.doi.org/10.2307/2660718.

Full text

APA, Harvard, Vancouver, ISO, and other styles

12

Willen, Sarah S. "Anthropology and Human Rights: Theoretical Reconsiderations and Phenomenological Explorations." Journal of Human Rights 11, no. 1 (January 2012): 150–59. http://dx.doi.org/10.1080/14754835.2011.619413.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

Weiss, Brad. "Things as They are: New Directions in Phenomenological Anthropology." American Ethnologist 25, no. 3 (August 1998): 504–5. http://dx.doi.org/10.1525/ae.1998.25.3.504.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Birth, Kevin K. "Things as They Are: New Directions in Phenomenological Anthropology:Things as They Are: New Directions in Phenomenological Anthropology." Anthropology of Consciousness 8, no. 1 (March 1997): 32–34. http://dx.doi.org/10.1525/ac.1997.8.1.32.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Crowell, Steven. "Phenomenology, Ontology, Nihilism: Løgstrup, Levinas, and the Limits of Philosophical Anthropology." Monist 103, no. 1 (January 1, 2020): 16–37. http://dx.doi.org/10.1093/monist/onz025.

Full text

Abstract:

Abstract Despite recent interest in his work, little has been written about Løgstrup’s relation to phenomenology—what he thinks phenomenology is, how it informs his approach to ethics, and what he believes it can accomplish. Here I hope to stimulate further discussion of these matters. In this, consideration of Levinas’s understanding of phenomenology will be useful. While sharing many of Løgstrup’s concerns, Levinas insists on a distinction between phenomenological ontology and “metaphysics,” one that Løgstrup tends to blur in support of his argument that “absolute nihilism is an impossibility.” After showing why this distinction matters, I will argue that Løgstrup’s goal is better achieved if we embrace Heidegger’s transcendental version of phenomenology rather than follow Løgstrup or Levinas, despite much that remains phenomenologically valuable in both.

APA, Harvard, Vancouver, ISO, and other styles

16

Van den Berg, Lisette. "On learning and unlearning 'objective' anthropology." Teaching Anthropology 10, no. 4 (December 1, 2021): 68–72. http://dx.doi.org/10.22582/ta.v10i4.628.

Full text

Abstract:

In this reflective piece I contemplate the confusion I experienced as an Afroeuropean student aspiring to be an anthropologist. I borrow from a phenomenological approach to explore my feelings and experiences as I process my thoughts on my compatibility, as a racialized woman, with the discipline of anthropology. During my training in anthropology, I developed an uneasy sense of having an embodied bias, I doubted my capacity and felt fragmented. This experience led me to a process of questioning, both myself, and the discipline and the space where we come into contact with one another.

APA, Harvard, Vancouver, ISO, and other styles

17

Coyne, Lewis. "What is Phenomenological Bioethics? A Critical Appraisal of Its Ends and Means." Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 48, no. 2 (April 1, 2023): 170–83. http://dx.doi.org/10.1093/jmp/jhad001.

Full text

Abstract:

Abstract In recent years the phenomenological approach to bioethics has been rejuvenated and reformulated by, among others, the Swedish philosopher Fredrik Svenaeus. Building on the now-relatively mainstream phenomenological approach to health and illness, Svenaeus has sought to bring phenomenological insights to bear on the bioethical enterprise, with a view to critiquing and refining the “philosophical anthropology” presupposed by the latter. This article offers a critical but sympathetic analysis of Svenaeus’ efforts, focusing on both his conception of the ends of phenomenological bioethics and the predominantly Heideggerian means he employs. Doing so reveals certain problems with both. I argue that the main aim of phenomenological bioethics as set out by Svenaeus needs to be reformulated, and that there are important oversights in his approach to reaching this end. I conclude by arguing that to overcome the latter problem we should draw instead on the works of Max Scheler and Hans Jonas.

APA, Harvard, Vancouver, ISO, and other styles

18

GÓMEZ ALGARRA, CÉSAR. "PHENOMENOLOGY AND ANTHROPOLOGY. FROM EDUARDO NICOL’S CONTRIBUTIONS." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 12, no. 2 (2023): 362–81. http://dx.doi.org/10.21638/2226-5260-2023-12-2-362-381.

Full text

Abstract:

This paper discusses why the work of Eduardo Nicol, still not translated and mostly unknown outside of the Hispanic context, deserves more attention, for two main reasons. First, the novelty of his meditations concerning phenomenology, following the steps of Husserl and Heidegger, but taking a different turn. Furthermore, several scholars have noted how his phenomenological project intertwines with the anthropological question, fostering a new approach to the question concerning “who are we?”. Our aim is to explore how Nicol, while setting foot in the founders of phenomenology, departs from previous interpretations of its method, to advance a new dialectical phenomenology that could contribute to the actual debates on anthropological phenomenology. In order to do so, we will first examine how his vision of the phenomenological task involves an historical interpretation of metaphysics and a critique of two fundamental concepts: the transcendental reduction (Husserl) and the thesis of an “occultation of being” (Heidegger). A careful reading of Nicol’s philosophy would allow us to go a step further and explain how, according to him, phenomenology should become an analysis of the dialectical presence between being/beings. Finally, we will show that the answer to the question “who are we?” is to be found inside this dialectic, in what Nicol identifies as the historical phenomenon of expression, encouraging a new dialogue with other phenomenologies of the body⸺and beyond.

APA, Harvard, Vancouver, ISO, and other styles

19

Valenzuela, Robin. "Audit culture, accountability, and care: A phenomenological anthropology of child welfare." Qualitative Social Work 20, no. 6 (October 21, 2021): 1477–95. http://dx.doi.org/10.1177/14733250211039512.

Full text

Abstract:

Front-line child welfare workers have long since preoccupied social work, sociological, and anthropological scholarship. This article employs phenomenological anthropology to attend to the embodied, experiential, and sensorial dimensions of front-line child welfare work. However, rather than renew calls to improve casework through increased institutional support, resilience-building, or retention efforts, I draw on caseworkers’ lived experiences to engage in a critical examination of the state’s role as parens patriae. What do caseworkers’ experiences “on the inside” reveal about the state’s capacity to care—both for its own frontline staff and the families in its purview? How do such experiences problematize our understanding of state accountability? Ultimately, how can they shift the scholarly fixation on developing “better” workers who can accommodate the ever-increasing demands of casework, to a larger critique of the state’s ability to serve as “the guardian and ultimate guarantor of child welfare” ( Boyden, 2005 : 195)? By locating caseworkers’ experiences within a larger context of “audit culture”—a climate of suspicion and surveillance that forces workers to constantly account for their productivity and performance—this article problematizes the state’s model of accountability and care ( Shore and Wright, 2000 ). I argue that, in light of the toxic social dynamics it creates, “audit culture” is incommensurable with the state’s role as parens patriae.

APA, Harvard, Vancouver, ISO, and other styles

20

Schönknecht, Peter, and Tom Dening. "Between phenomenological and community psychiatry: the Comprehending Anthropology of Jürg Zutt." History of Psychiatry 23, no. 2 (May 18, 2012): 182–93. http://dx.doi.org/10.1177/0957154x11416545.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Sadre-Orafai, Stephanie. "Typologies, Typifications, and Types." Annual Review of Anthropology 49, no. 1 (October 21, 2020): 193–208. http://dx.doi.org/10.1146/annurev-anthro-102218-011235.

Full text

Abstract:

This article positions types at the center of anthropological knowledge production, considering them both from the abstract, analytical perspective of expert typologies and from the tacit, phenomenological perspective of everyday practices of typification. Proposing what an “anthropology of types,” broadly construed and across these two scales, might look like, I examine the histories and uses of types and typological thinking in anthropology, highlighting the empirical, analytical, methodological, ethical, and political questions they have raised. I then describe the phenomenological foundations of typification, how sociocultural and linguistic anthropologists have approached it, and the accompanying challenges related to translation and representation. Finally, I review ethnographies of expert practices of type production, tracing the circuit of typification–typology–type and back again to show how forms of expertise institutionalize lay knowledge in ways that further solidify the misrecognition of types as natural, and examine visual and arts-based interventions that draw attention to these processes.

APA, Harvard, Vancouver, ISO, and other styles

22

Vydrová, Jaroslava. "Helmuth Plessner’s Philosophy of the Work of Art in Anthropological and Phenomenological Perspective." Studia Universitatis Babeș-Bolyai Philosophia 69, no. 1 (April 30, 2024): 85–105. http://dx.doi.org/10.24193/subbphil.2024.1.05.

Full text

Abstract:

This paper aims to explore the theme of art in Helmuth Plessner’s philosophical anthropology and show the possibilities of its use in the analysis of artistic creation and artwork. The article is divided into three parts: in the first part, it presents the background of Plessner’s anthropological project and the intersection of his philosophy with Edmund Husserl’s phenomenology. This strategy enables the synergy of both approaches which can be used for reflection of art. The second part displays the scope and ingenuity of Plessner’s approach through a selection of texts where he addresses art. And finally, the third part delves into a functional elaboration of the anthropology of an artwork, specifically, using Max Beckmann as an example, into the question of anthropological foundations in art making, and the question of new form in art. For the latter question, I use the approach to architecture as an example relying on corporeality and Umwelt as guiding concepts. This analysis provides, on the one hand, description of anthropologically significant phenomena of artistic production of the first half of the twentieth century, and on the other hand, reveals functional determinations of corporeality, the world, and resonance with the world, the so-called equilibrium, which can be used to understand the artwork, and artistic production in the creation of a new form in art. Keywords: philosophical anthropology, phenomenology, Helmuth Plessner, Edmund Husserl, Max Beckmann, corporeality, Umwelt, resonance, new form.

APA, Harvard, Vancouver, ISO, and other styles

23

Gusev, Maxim A. "PETER VAN INWAGEN’S FIVE THESES OF BEING AND HIS CONTROVERSY WITH THE EXISTENTIALPHENOMENOLOGICAL TRADITION." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2019): 180–93. http://dx.doi.org/10.17072/2078-7898/2019-2-180-193.

Full text

Abstract:

The article considers P. van Inwagen’s theses about being, including the thesis «being is not an activity». In formulating that Inwagen argues with the existential-phenomenological tradition. The article aims to investigate the causes of the misunderstanding between Inwagen and the existential-phenomenological tradition. It is shown that Inwagen treats this tradition as if it were an «objectivist» approach, just like the analytic tradition but presenting another answer to Inwagen’s meta-ontological question. Ignoring the radical difference between the existential-phenomenological approach and the analytical, «objectivistic» approach leads Inwagen to misunderstanding of Heidegger’s statements about being. From the «objectivist» analytical standpoint, the question of existence has nothing to do with the course of our experience, with fact something has been given to us, or with giving meaning to something, etc. That is why Inwagen wonders how existence can be associated with an «activity» at all. For the same reason, Inwagen does not understand why the existential-phenomenological tradition’s adherents talk about some differences in such «activities». From Inwagen’s point of view, all the differences lie in the «nature» of things, not in being. From the «objectivist» point of view, it seems exactly like that, because it is impossible to understand «from the outside», for example, the convergence of awareness and being-in-the-world. Within Inwagen’s objectivist position, Heidegger’s philosophy can only be comprehended as anthropology or psychology, which are studies limited to the topic of human beings or their inner world. The article concludes that although one can deny the phenomenological approach in general, but it is possible to show from the inside of that approach that what Heidegger says in his philosophy is, firstly, meaningful and, secondly, relates to ontology and not to anthropology or psychology.

APA, Harvard, Vancouver, ISO, and other styles

24

MENDL, Sebastián Eduardo. "El camino hacia una nueva antropología clínica: afectividad y corporalidad en la obra de erwin straus." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 2 (2020): 189–98. http://dx.doi.org/10.18065/2020v26n2.6.

Full text

Abstract:

From a hermeneutic reading of the phenomenological anthropology of Erwin Straus, current work seeks to explain the original meaning of affectivity and corporality, as constituting modalities of the relation between human existence and its world. On the first term, through a critical-historical reconsideration of certain propositions of scientific psychology and their philosophical foundations, the aim is to go back to the origin of human condition, deformed by interpretations founded on suppositions a priori, uncovering it. Precisely, opposite to current naturalistic psychology, fades off the ontological difference between man and things, from a perspective as Straus', the incarnated subjectivity, which feels itself when it feels something else, is proposed as the primary object of study of psychological science; its own action is exposed continuously to other influences, therefore, its intrinsic vulnerability. The present analysis allows us to establish a new frame, both for the future experimental investigations and for the comprehension of the experience of the alienated man. Indeed, Straus' phenomenological anthropology allows us to break off the three dualisms that support contemporary investigations of corporality and affectivity: subject-object, receptivity-activity, interior-exterior. Secondly, psychopathologies are understood as different modalities of I-world relations, fully significative in which the impossibility of existence to decide on the course of his biography prevails.

APA, Harvard, Vancouver, ISO, and other styles

25

Kebuladze, Vakhtang. "Idea of Man by Max Sheler and Modern World." NaUKMA Research Papers in Philosophy and Religious Studies 13 (July 2, 2024): 67–72. http://dx.doi.org/10.18523/2617-1678.2024.13.67-72.

Full text

Abstract:

The paper is dedicated to the critical reconstruction of the project of philosophical anthropology drafted by German philosopher Max Sheler at the beginning of XX century in his article “On the Idea of Man” (“Zur Idee des Menschen”). The author tries also to show the contemporary relevance of the main notions and ideas of the anthropological conception which is drafted in this article. From the very title of the article, it becomes clear that Max Sheler based his philosophical anthropology on the phenomenological methodology. According to this methodological approach, we should grasp the idea of man in the act of ideation, which is a result of phenomenological reduction. In accordance to the phenomenological critique of the psychologism, Sheler shows that we cannot find the peculiar idea of man in the natural reality, since from this point of view a man is just an animal among other animals. Being human means overcoming yourself every movement of your existence. The “self-transcendence” is the main feature of the human being. One of the main instrument of the self-transcendence is a human language that gives world a chance to articulate itself. The human self-transcendence can lead to development and creation, but at the same time, it can lead to degradation and destruction. In the modern world, we can find many examples of the both processes.

APA, Harvard, Vancouver, ISO, and other styles

26

van Manen, Michael A. "Uniqueness and Novelty in Phenomenological Inquiry." Qualitative Inquiry 26, no. 5 (February 15, 2019): 486–90. http://dx.doi.org/10.1177/1077800419829788.

Full text

Abstract:

What distinguishes phenomenology as a method for human science inquiry? How does human science phenomenology share a common concern with phenomenological philosophy? Is phenomenology always, already innovative? In this article, I explore these questions through the example of antenatal ultrasound, the common medical practice of prenatal imaging to “look through” the pregnant body. An experiential account of antenatal ultrasound offers several potential topics for phenomenological reflection to reveal ultrasound imaging in its sociality, temporality, and diagnostic complexity. And this example shows how insights can ultimately be drawn from an engagement with descriptive experiential material as the ground for phenomenological reflection.

APA, Harvard, Vancouver, ISO, and other styles

27

Prykhodko, V., and S. Rudenko. "BODY AND SPACE RELATIONSHIP IN THE RESEARCH FIELD OF PHENOMENOLOGICAL ANTHROPOLOGY: BLUMENBERG’S CRITICISM OF EDMUND HUSSERL’S “ANTHROPOLOGY PHOBIA”." Anthropological Measurements of Philosophical Research, no. 13 (June 5, 2018): 30–40. http://dx.doi.org/10.15802/ampr.v0i13.125512.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Lekhtsier, Vitaly. "EMPLOTMENT AND THERAPEUTIC INTERACTION: PHENOMENOLOGICAL MOTIVES IN MEDICAL ANTHROPOLOGY OF CHERYL MATTINGLY." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 6, no. 1 (2017): 140–60. http://dx.doi.org/10.21638/2226-5260-2017-6-1-140-160.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Latinytė, Rūta. "Messages Behind Self-Gifting Practices: A Phenomenological-Anthropological Approach." Folklore: Electronic Journal of Folklore 88 (April 2023): 95–118. http://dx.doi.org/10.7592/fejf2023.88.latinyte.

Full text

Abstract:

Using the tools of phenomenological anthropology and the means of research into everyday practices, the article discusses contemporary gift-giving practices, focusing on the special cases of gift giving, revealed through the narratives of respondents who were interviewed for the research conducted in Lithuania – a country on the borders of Western, Eastern, and Northern Europe. The analyzed special cases are self-gifts – the ones purchased by the respondents and originally called “a gift to myself” by them, whereas they emphasize that it was not an ordinary purchase but certainly a gift. This phenomenon is analyzed through a deeper insight into three cases: excerpts of qualitative unstructured interviews conducted for the research and a description of the author’s personal experience. In this article, they are presented along with the comments of the author as is characteristic of the phenomenological research. The analysis seeks to reveal how the experiences with self-gifts occur, acquire meaning and place in memory, and how this affects a person’s relationship with themselves and those around them. Although the self-gifting practice sounds like a paradox, it exists in the language and everyday practices, so this analysis aims to look for a deeper message encoded behind the words of individual stories.

APA, Harvard, Vancouver, ISO, and other styles

30

Iskandarsyah Siregar. "Phenomenological Views of Pancasila Perspectives about Democracy." Polit Journal Scientific Journal of Politics 3, no. 3 (September 2, 2023): 170–81. http://dx.doi.org/10.33258/polit.v3i3.975.

Full text

Abstract:

As Indonesia navigates its complex path towards economic and political modernization, the transition to democracy has seen it evolve into an industrial society. However, this change has inadequately empowered vital economic sectors for public welfare. Additionally, the nation's unstable democratic politics stray from Pancasila, Indonesia's guiding philosophical principles advocating for deliberative dialogue. Over the past 15 years, developmental politics and political liberalization have clashed, undermining both the collective economy and cultural wisdom, and eroding Indonesia's unique cultural identity. This has stirred doubts about the fit of democracy within Indonesia's nation-state construct. The ensuing research aims to reevaluate indigenous wisdom and political ideologies ingrained in Indonesia's diverse ethnic landscape, focusing on untapped social capital to bolster the democratic framework. The study comprises two key research areas: one looks at ethnic communities like Wajo and Minang, and the second studies social dynamics in various Java city parks. Grounded in Consultative Democracy and examined through a phenomenological lens, the research sits within the broader arena of political anthropology. It uses a qualitative-interpretive methodology to delve into culture, economics, and politics, aspiring to enrich our understanding of their intricate interconnections in modern Indonesia and contribute to a nuanced dialogue on Indonesia's democratic viability

APA, Harvard, Vancouver, ISO, and other styles

31

Pini, Sarah. "Autoethnography and ‘chimeric‐thinking’: A phenomenological reconsideration of illness and alterity." Australian Journal of Anthropology 33, no. 1 (March 18, 2022): 34–46. http://dx.doi.org/10.1111/taja.12420.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Dika, Tarek R. "Finitude, Phenomenology, and Theology in Heidegger'sSein und Zeit." Harvard Theological Review 110, no. 4 (September 22, 2017): 475–93. http://dx.doi.org/10.1017/s0017816017000232.

Full text

Abstract:

Any purely phenomenological description of the human being as in some sense “finite” must avail itself of a concept of finitude that does not rely, implicitly or explicitly, on the concept of God. Theologically motivated descriptions, however, face no such dilemma; they can and, indeed, must avail themselves of some concept of the human creature as a finite being created in God's image (Gen 1:27 KJV). For there to be a meaningful difference between these two descriptions, the concept of finitude common to both must have a different sense in each. These are some of the methodological requirements Heidegger lays down inSein und Zeit§10: “The Delimitation [Abgrenzung] of Phenomenology from Anthropology, Psychology, and Biology.” Heidegger's strategy for distinguishing the analytic ofDasein, in which the concept of finitude (Endlichkeit) plays a foundational role, from what he refers to as “the anthropology of Christianity” consists in distinguishing between two concepts of finitude: (1) finitude as lack or imperfection, defined asens finitumrelative to God asens infinitum, and (2) an original concept of finitude, which, not being defined relative to God, is purely phenomenological and constitutes the horizon of any and all understanding of Being.

APA, Harvard, Vancouver, ISO, and other styles

33

Hughes, Hilary E. "Embracing the Cruel Optimism of Phenomenological Writing." Qualitative Inquiry 24, no. 10 (August 1, 2018): 799–809. http://dx.doi.org/10.1177/1077800418785194.

Full text

Abstract:

This article is about the euphoria I experience each time I write about philosophically informed phenomenological research: writing and reading and thinking that began in graduate school and has not let up since. This is the writing that takes me places I never imagined I could go. In this article, I explore how the enraptured, creative experiences I have when writing the idea, and all I let go of or put on hold to keep attempting to write it eventually became a relation of cruel optimism. The article serves as a reminder that writing to fulfill the demands of the entrepreneurial institution gets us something very different than the writing that emerges from a constant desire to engage with words. It gestures toward opportunities to share our work, our ideas, our thinking in ways that move beyond the published, legitimized neoliberal page.

APA, Harvard, Vancouver, ISO, and other styles

34

Gschwandtner, Christina M. "Faith, Religion, and Spirituality: A Phenomenological and Hermeneutic Contribution to Parsing the Distinctions." Religions 12, no. 7 (June 26, 2021): 476. http://dx.doi.org/10.3390/rel12070476.

Full text

Abstract:

Religion and spirituality are contested terms in the fields of Religious Studies, Theology, Sociology or Anthropology of Religion, and other areas, and the notion of faith has often been abandoned altogether. The present article attempts to make a distinctly philosophical contribution to this debate by employing phenomenological parameters, as they are articulated in the work of Martin Heidegger, for proposing distinctions between faith, religion, and spirituality. It then goes on to “fill” these structural distinctions in more detail with hermeneutic content by drawing on Paul Ricœur’s work on faith and religion, as well as Johann Michel’s analysis of Ricœur’s account of the self as a “spirituality”. The article thus employs Heidegger’s phenomenological categories and Ricœur’s hermeneutic project in order to think through the possibility of making phenomenological distinctions between personal confession of faith, religious adhesion to a tradition via myth and ritual, and a broader spirituality as a fundamental dimension of the human being.

APA, Harvard, Vancouver, ISO, and other styles

35

Schlesinger, Lee I. "Things as They Are: New Directions in Phenomenological Anthroplogy:Things as They Are: New Directions in Phenomenological Anthroplogy." American Anthropologist 99, no. 4 (December 1997): 874–75. http://dx.doi.org/10.1525/aa.1997.99.4.874.2.

Full text

APA, Harvard, Vancouver, ISO, and other styles

36

Woodside, Lisa N., V. K. Kumar, and Ronald J. Pekala. "Monotonous Percussion Drumming and Trance Postures: A Controlled Evaluation of Phenomenological Effects." Anthropology of Consciousness 8, no. 2-3 (June 1997): 69–87. http://dx.doi.org/10.1525/ac.1997.8.2-3.69.

Full text

APA, Harvard, Vancouver, ISO, and other styles

37

Chowdhry, Prem, Arvind Sharma, Ajit Ray, Alaka Hejib, and Katherine K. Young. ""Sati": Historical and Phenomenological Essays." Asian Folklore Studies 49, no. 2 (1990): 358. http://dx.doi.org/10.2307/1178060.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Bagarić, Petar. "Phenomenological Sensualism and the Ethnographic Field: the Consequences of Applying Phenomenological Concepts to Anthropological Knowledge." Narodna umjetnost 50, no. 2 (December 10, 2013): 33–46. http://dx.doi.org/10.15176/vol50no202.

Full text

APA, Harvard, Vancouver, ISO, and other styles

39

Gow, Peter. "Cinema da floresta." Revista de Antropologia 38, no. 2 (December 30, 1995): 37–54. http://dx.doi.org/10.11606/2179-0892.ra.1995.111558.

Full text

Abstract:

This essay is a phenomenological ethnography or cinema as meaningful lived experience in the Alto Ucayali. It also explores the analogy between films and hallucinogen ayahuasca called "cinema of the forest" that renders the normally-invisihle powerful beings in visible form . If film and ayahuasca are similar, both experiences differ from dreaming.

APA, Harvard, Vancouver, ISO, and other styles

40

Gow, Peter. "Cinema da floresta." Revista de Antropologia 38, no. 2 (December 30, 1995): 37–54. http://dx.doi.org/10.11606/2179-0892.ra.1995.111558.

Full text

Abstract:

This essay is a phenomenological ethnography or cinema as meaningful lived experience in the Alto Ucayali. It also explores the analogy between films and hallucinogen ayahuasca called "cinema of the forest" that renders the normally-invisihle powerful beings in visible form . If film and ayahuasca are similar, both experiences differ from dreaming.

APA, Harvard, Vancouver, ISO, and other styles

41

McMahon, Laura. "Phenomenological Variation and Intercultural Transformation: Merleau-Ponty’s Phenomenology and Abu-Lughod’s Ethnography in Dialogue." Studia Universitatis Babeș-Bolyai Philosophia 66, no. 1 (May 31, 2021): 67–98. http://dx.doi.org/10.24193/subbphil.2021.1.04.

Full text

Abstract:

"This paper develops phenomenological resources for understanding the nature of intercultural understanding, drawing on the work of Merleau-Ponty in dialogue with feminist anthropologist Abu-Lughod. Part One criticizes Western framings of non-Western violence against women that render the experience of non-Western Others inaccessible. Part Two discusses how certain strains in Western feminism reinforce some of these problematic framings. Part Three offers a phenomenological account of our experience of other persons, and Part Four argues that intercultural understanding takes the form of a “variation” between one’s own and the other’s experience. Part Five explores the implications of this phenomenology of cross-cultural understanding for interpreting dynamic cultural transformations, and the politics of violence against women, in an interconnected and unequal world. Keywords: Maurice Merleau-Ponty; Lila Abu-Lughod; critical phenomenology; feminist anthropology; multiculturalism "

APA, Harvard, Vancouver, ISO, and other styles

42

Petrova, Galina, and Nikolai Tarabanov. "Dostoevsky: Foreshadowing of Philosophical Anthropology, Hermeneutics and Phenomenology." Ideas and Ideals 14, no. 3-1 (September 29, 2022): 25–39. http://dx.doi.org/10.17212/2075-0862-2022-14.3.1-25-39.

Full text

Abstract:

The purpose of the article is to substantiate the hypothetically expressed proposition that Dostoevsky in his work proposed for comprehension and understanding of the problem of man and consciousness such ideas that (and this is the performative potential of his philosophy) received theoretical conceptualization only in the XX-XXI centuries. We are talking primarily about his foreshadowing of philosophical anthropology, hermeneutics and phenomenology. The realization of this goal, framed in the article through the substantiation of the concept of ‘mystery’ as a category of philosophical anthropology, and the comprehension of Dostoevsky’s work in the context of the ideas of modern philosophy, are the novelty of the article. We argue that Dostoevsky supplemented the categorical apparatus of philosophy with the concept of mystery, foreseeing the specifics of the language of description, which became relevant to the specifics of modern philosophical and anthropological discoveries and socio-ontological constructions. The research methods of the designated topic are dictated by the target setting. With the help of the comparative method, we demonstrate the relationship between the provisions of these modern philosophical trends with the provisions expressed in the literary and philosophical form by Dostoevsky. The comparison shows the historical cultivation of anthropological content in the hermeneutic-phenomenological direction of the study of consciousness, which in Dostoevsky’s works manifested itself in all the complexity of its own structure, not reduced only to reason and intellect. In addition, we reveal the phenomenon of unhappy consciousness found in ‘Notes from the Underground’ and make an assumption about intersubjective (pluralistic) idealism, which justifies the uniqueness of a person and the ‘non-fusion’ of his consciousness, which is not amenable to generalizations of logic and does not fit into the laws of nature. Pluralistic idealism is an original metaphysical concept, which Dostoevsky substantiates with his work and within which he finds the definition of man as a mystery. On the way to the development of ‘new horizons’, the article supplements the categorical apparatus of phenomenology, when in the categorical series (‘intentionality’, ‘epoché’, ‘natural attitude’, ‘phenomenological reduction’) a concept appears, expressed in an artistic and figurative form, – ‘mystery’.

APA, Harvard, Vancouver, ISO, and other styles

43

Serra, Alice Mara. "Temporalidade das Presentificações Totêmicas. Na Sequência de Posições e Repercussões da Carta de Husserl a Lévy-Bruhl." Phainomenon 35, no. 1 (May 1, 2023): 73–100. http://dx.doi.org/10.2478/phainomenon-2023-0005.

Full text

Abstract:

Abstract This article focuses on possible convergences between phenomenology and anthropology and underlines their contributions to the analysis of a specific topic. In its reconstructive dimension it departs from Edmund Husserl’s positions in the letter he addressed to Lucien Lévy-Bruhl in 1935, in particular on the relationship between humanity and the surrounding word (Umwelt) and on the opposition between historical societies and primitive ahistorical societies. After having noted some critical points emerging from Husserl’s considerations, this text retraces some of its repercussions on the thought of Maurice Merleau-Ponty and Jacques Derrida, whose diverging interpretations open up different ways of examining the relationship between the respective phenomenological and anthropological perspectives. Finally, with the aim of rethinking the contributions of these two fields to address the problem of the co-participation and the differentiations between the archaic and the current in descripted social structures by Lévy-Bruhl, this text turns to the specific temporality of totemic presentifications, which should become phenomenologically more detailed.

APA, Harvard, Vancouver, ISO, and other styles

44

Lee, Emily S. "Postcolonial Ambivalence and Phenomenological Ambiguity: Towards Recognizing Asian American Women's Agency." Critical Philosophy of Race 4, no. 1 (March 1, 2016): 56–73. http://dx.doi.org/10.5325/critphilrace.4.1.56.

Full text

Abstract:

Abstract Homi Bhabha brings attention to the figure of the postcolonial metropolitan subject—a third world subject who resides in the first world. Bhabha describes the experiences of the “colonial” subject as ambivalently split. As much as his work is insightful, Bhabha's descriptions of the daily life of postcolonial metropolitan subjects as split and doubled is problematic. His analysis lends only to the possibility of these splittings/doublings as schizophrenically wholly arising. His analysis cannot account for the agonistic moments when the colonial subject is caught in not knowing, and in developing understanding about present circumstances. A framework with an account of context and horizons, such as in phenomenology, can better depict the experiences of the postcolonial metropolitan subject. Maurice Merleau-Ponty follows a gestaltian contact with the world, which advances that the “most basic unit of experience is that of figure-on-a-background.” One perceives the figure/theme because of and within the background/horizon. In this horizonal framework, human experiences are ambiguously open. The openness in the horizon of the gestaltian framework better accounts for the conditions Bhabha refers to as splitting. The ambivalence can be understood not simply as conundrums that defy understanding but as ambiguous moments for expanding, developing, and growing.

APA, Harvard, Vancouver, ISO, and other styles

45

SARBADHIKARY, SUKANYA. "The Body–Mind Challenge: Theology and phenomenology in Bengal-Vaishnavisms." Modern Asian Studies 52, no. 6 (July 20, 2018): 2080–108. http://dx.doi.org/10.1017/s0026749x17000269.

Full text

Abstract:

AbstractRecent studies of Asian religious traditions have critiqued Western philosophical understandings of mind–body dualism and furthered the productive notion of mind–body continuum. Based on intensive fieldwork among two kinds of devotional groups of Bengal—claimants to an orthodox Vaishnavism, who focus on participating in the erotic sports of the Hindu deity-consort Radha-Krishna in imagination and a quasi-tantric group, which claims to physically apprehend Radha-Krishna's erotic pleasures through direct sexual experience—I demonstrate that, although these devotional groups stress on combating theologies, with emphases respectively on the ‘mind’ and the ‘body’, in their narrations of religious experiences, however, both groups allude to rarefied phenomenological states of cognition and embodiment. So, while influenced by ideas of (mental) ‘purity’ and (bodily) ‘actuality’, respectively, practices of both groups rely on similar states of mind–body continuum. So I argue that the mind–body complex has intensely nuanced articulations in the discursive and experiential domains of these non-Western religious contexts. Through my analyses of the texts and embodiments of these opposed devotional groups, I show that theology gets both organically entangled with as well as challenged by phenomenological experiences. I further argue that explorations in the tenor of religious studies sharply enrich the anthropology of religiosities. Also, such engagements between theology and anthropology have been relatively lacking and need more emphasis in studies of contemporary South Asian religions.

APA, Harvard, Vancouver, ISO, and other styles

46

Wagner, Helmut R., and Mary F. Rogers. "Sociology, Ethnomethodology, and Experience: A Phenomenological Critique." Social Forces 64, no. 2 (December 1985): 518. http://dx.doi.org/10.2307/2578660.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Brewer, Benjamin. "Translator’s Introduction to “Transcendence and Paratranscendence”." Critical Philosophy of Race 10, no. 2 (July 1, 2022): 248–62. http://dx.doi.org/10.5325/critphilrace.10.2.0248.

Full text

Abstract:

Abstract Translation of Oskar Becker’s “Transcendence and Paratranscendence” (1937). The essay is the first announcement of Becker’s project of “paraontology,” a phenomenological investigation of essence that attempted to encompass both mathematical and “natural” entities (which he took to include racial identity).

APA, Harvard, Vancouver, ISO, and other styles

48

Mazur, Piotr Stanisław. "From experience to a method. The significance of Karol Wojtyła’s habilitation dissertation in the development of his concept of philosophical cognition of man." Logos i Ethos 61, no. 1 (June 30, 2023): 121–38. http://dx.doi.org/10.15633/lie.61108.

Full text

Abstract:

The purpose of the article is to show the significance of Wojtyła’s habilitation dissertation in the development of his concept of philosophical cognition of man. His assessment of the usefulness of Scheler’s ethical system for Christian ethics occupies an intermediate position between the demand to take into account first-person experience in cognition in his initial phase of practising philosophy and the proposal to use the phenomenological method to analyse this experience, and the transition from experience to a system, contained in Person and Act. In his habilitation dissertation, Wojtyła analysed the question of man’s inner experience, emphasising its significance for ethics and anthropology. A proper approach to this experience is possible through the phenomenological method. The analysis of Scheler’s system allowed Wojtyła to conclude that although the use of the phenomenological method is necessary in philosophical cognition, it is not sufficient. This method does not cover everything that experience brings. It should also be applied appropriately so that the essential contents of experience are not overlooked. He showed a concrete manner of application of this method to philosophical cognition, and of the combination of this method with the metaphysical method in Person and Act.

APA, Harvard, Vancouver, ISO, and other styles

49

Turino. "Peircean Thought As Core Theory For A Phenomenological Ethnomusicology." Ethnomusicology 58, no. 2 (2014): 185. http://dx.doi.org/10.5406/ethnomusicology.58.2.0185.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

Kowalczyk, Stanisław. "Nurt fenomenologiczno-egzystencjalny w polskiej współczesnej filozofii Boga." Vox Patrum 52, no. 1 (June 15, 2008): 505–11. http://dx.doi.org/10.31743/vp.8879.

Full text

Abstract:

The main followers of phenomenological-existential trend in the field of philosophy of God in Poland are: Marian Jaworski, Józef Tischner and Karol Tarnowski. Jaworski united thomistic arguments for existence of God with augustian philosophy of subject and personal-axiological experience. Tischner completely rejected thomism and his philosophy of God based on anthropology and personal values. Tarnowski also was critical toward ontological-cosmological arguments for existence of God. He is fallower of G. Marcel and therefore accepted religious faith as basis of theism.

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'Phenomenological anthropology'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles