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Journal articles on the topic 'Phenomenological epistemology'
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Drummond, John J. "Phenomenological Epistemology." International Philosophical Quarterly 42, no. 1 (2002): 134–36. http://dx.doi.org/10.5840/ipq200242186.
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Biceaga, Victor. "Phenomenological Epistemology." Symposium 9, no. 1 (2005): 132–35. http://dx.doi.org/10.5840/symposium20059110.
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Berghofer, Philipp. "Husserl’s Noetics – Towards a Phenomenological Epistemology." Journal of the British Society for Phenomenology 50, no. 2 (September 21, 2018): 120–38. http://dx.doi.org/10.1080/00071773.2018.1525798.
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Isaac, Manuel Gustavo. "Toward a phenomenological epistemology of mathematical logic." Synthese 195, no. 2 (October 21, 2016): 863–74. http://dx.doi.org/10.1007/s11229-016-1249-z.
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Livadas, Stathis. "The Relevance of Phenomenological Analysis Within Current Epistemology." Phainomenon 30, no. 1 (December 1, 2020): 107–34. http://dx.doi.org/10.2478/phainomenon-2020-0005.
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AbstractThis article is primarily concerned with the articulation of a defensible position on the relevance of phenomenological analysis with the current epistemological edifice as this latter has evolved since the rupture with the classical scientific paradigm pointing to the Newtonian-Leibnizian tradition which took place around the beginning of 20th century. My approach is generally based on the reduction of the objects-contents of natural sciences, abstracted in the form of ideal objectivities in the corresponding logical-mathematical theories, to the content of meaning-acts ultimately referring to a specific being-within-the-world experience. This is a position that finds itself in line with Husserl’s gradual departure from the psychologistic interpretations of his earlier works on the philosophy of logic and mathematics and culminates in a properly meant phenomenological foundation of natural sciences in his last major published work, namely the Crisis of European Sciences and the Transcendental Phenomenology (Husserl, 1962). Further this article tries to set up a context of discourse in which to found both physical and formal objects in parallel terms as essentially temporal-noematic objects to the extent that they may be considered as invariants of the constitutional modes of a temporal consciousness.
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Karlsson, Gunnar. "The Grounding of Psychological Research in a Phenomenological Epistemology." Theory & Psychology 2, no. 4 (November 1992): 403–29. http://dx.doi.org/10.1177/0959354392024001.
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안지영. "A Study on Phenomenological Epistemology of Kang Eun-kyo’s Nihilism." Korean Poetics Studies ll, no. 49 (February 2017): 39–70. http://dx.doi.org/10.15705/kopoet..49.201702.002.
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Nemes, Steven. "Claritas Scripturae, Theological Epistemology, and the Phenomenology of Christian Faith." Journal of Analytic Theology 7 (December 19, 2019): 199–218. http://dx.doi.org/10.12978/jat.2019-7.181913130418.
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The doctrine of the perspicuity of Scripture maintains that the meaning of Scripture is clear to those who are enlightened by the Holy Spirit through faith. But this definition provides no way to know whether one has true faith or has been so enlightened by the Holy Spirit, a problem accentuated by persistent disagreement among persons who claim to be Christians of good will. This is a specific instance of a more general problem afflicting “closed” theological epistemologies. This essay provides an exposition of Kevin Diller’s synthesis of the “closed” theological epistemologies of Karl Barth and Alvin Plantinga and critiques it on phenomenological grounds. It then concludes with a phenomenologically redefined description of Christian faith which entails rejecting the doctrine of the claritas scripturae and motivates an “open” theological epistemology.
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Asmawi, Asmawi. "Epistemologi Hukum Islam: Perspektif Historis, Sosiologis dalam Pengembangan Dalil." Tribakti: Jurnal Pemikiran Keislaman 32, no. 1 (January 25, 2021): 57–76. http://dx.doi.org/10.33367/tribakti.v32i1.1393.
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The epistemology of Islamic law that deals with the development of arguments, applies dynamically, since the application of Islamic law itself, from the time of the Prophet to the present. In the early days of Islam epistemology was developed based on revelation and reason. Along with the golden age of Islam, various reasons and methods of discovery of Islamic law developed such as qiyas, istislah, urf, istishab. In modern times, the dynamics have also become increasingly complex with the increasingly complex problematics of Islamic law, and the latter is using assistive sciences in the discovery of Islamic law. Such as the science of sociology, astronomy, health, biology, medicine, chemistry, and others. So that the epistemology of Islamic law is rationalist, empirical, theologic, and phenomenological.
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Winter, Hugo Campos. "Notes of Epistemology of the Images." Journal of Research in Philosophy and History 3, no. 2 (June 24, 2020): p6. http://dx.doi.org/10.22158/jrph.v3n2p6.
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This article has as its subject of analysis the images as they are perceived by the observer. As a heuristic symphony this work is a paradigmatic crossover of the phenomenology, the genetic epistemology and the hermeneutics, amalgamated by semiotics. In the first paragraph, a phenomenological reflection of the images is carried out, reaching a division between internal images and external images and between objective images and sign images. In the second paragraph, a genetic analysis of a thought in images is carried out, reaching a division of the sign images in signal images, index images, icon images, symbol images and sign images with its correspondingly levels of abstraction and societal. Finally, in the third paragraph, hermeneutics of the object images as a cultural unit or culturema is carried out. It ends by framing the present study in visual studies and highlighting their relevance in the context of visual culture.
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Untari, Lilik. "AN EPISTMOLOGICAL REVIEW ON HUMANISTIC EDUCATION THEORY." LEKSEMA: Jurnal Bahasa dan Sastra 1, no. 1 (June 15, 2016): 59–72. http://dx.doi.org/10.22515/ljbs.v1i1.26.
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Humanism as a paradigm is often declared as an alternative approach to education. This paradigm is, in fact, an approach developed in the field of literature and education. The objective of this study is to determine the values underlie the epistemology of the humanistic education theory. Epistemology is the elements that are abstract or implicit. To recognize the epistemology of humanism education theory, this study examines the elements of basic assumptions, values and models of the theory. The results show that the assumptions promoting the theory have similarities with the basic assumptions of the phenomenological epistemology. It sees humans as creatures with consciousness and knowledge for what he did. Thus, every human’s behavior or action is conducted in purpose. In humanistic education theory, meaningfulness and usefulness of the learning process are determined by the learner, not the educator. For that reason, learning design and methods should be developed by the participants based on the needs of the learners. Therefore, the theory does not provide a model for an individual learning process. Thus, it can be concluded that the theory of humanism education rooted from phenomenology epistemology.
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Ismail, Nor Atiah, and Mohd Yazid Mohd Yunos. "Cross-Cultural Ethnic Identity in Urban Residential Area: An Epistemology." Applied Mechanics and Materials 747 (March 2015): 172–75. http://dx.doi.org/10.4028/www.scientific.net/amm.747.172.
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Aresidential landscape is one expression of the intrinsic and cognitive values of a relationship between humans and their environment. Experiential and phenomenological landscapes are established when people shape their living environment; in turn they are shaped and constructed by this living environment. Landscape alteration is one of the responses to the feelings of “outsideness” during the post-occupancy period. This paper will provide an understanding of the landscape alteration phenomenon in urban residential housing and the landscape values embodied by these altered landscapes.
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Bortolan, Anna. "Self‐Esteem and Ethics: A Phenomenological View." Hypatia 33, no. 1 (2018): 56–72. http://dx.doi.org/10.1111/hypa.12388.
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This paper aims to provide an account of the relationship between self‐esteem and moral experience. In particular, drawing on feminist and phenomenological accounts of affectivity and ethics, I argue that self‐esteem has a primary role in moral epistemology and moral action. I start by providing a characterization of self‐esteem, suggesting in particular that it can be best understood through the phenomenological notion of “existential feeling.” Examining the dynamics characteristic of the so‐called “impostor phenomenon” and the experience of women who are involved in abusive relationships, I then claim that self‐esteem fundamentally shapes the way in which self and others are conceived, and the ethical demands and obligations to which they are considered to be subjected. More specifically, I argue that low self‐esteem—which in the experience of women may be rooted in particular assumptions regarding gender roles and stereotyping—can hinder autonomy, make it difficult to question other people's evaluative perspectives and behaviors, and attribute to others responsibility for their actions.
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SILVA, Caio Monteiro, Emanuel Meireles VIEIRA, and José Célio FREIRE. "Pesquisa Fenomenológica em Psicologia: Ainda a Questão do Método." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 26, no. 2 (2020): 199–207. http://dx.doi.org/10.18065/2020v26n2.7.
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This paper aims to make a reflection about phenomenological research from the matter of ethics. The start point is the idea of that, in the investigation of human, ethics comes before epistemology and that, therefore, it would concer to any knowledge of this field to make questions about the place of what is purged by scientific method. It is pointed that such problem happens even with phenomenologically oriented researches, once that often many of them think about the problem of unity, but seldom think about the place of the difference that this unity may contain. It is understood that the concept of intentionality, that put together several phenomenological perspectives, such as Husserl's, Heidegger's, Merleau-Ponty's and Gadamer's, brings on itself questions that wrap the relationship between universal and particular, as well as ethical nuances, but there is not an operational description of how these questions become concrete in empirical research. As a solution to this problem, it is suggested a pragmatic-ethical solution, so that researcher must explain more clearly and operationally how phenomenological principles affect the research (pragmatic dimension), as well as it is also suggested that he must evidence the historical-relational dimension from wich he produces knowledge. Therefore, it is believed, it keeps preserved historicity and temporariness contained in the construction of knowledge.
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Livadas, Stathis. "The transcendence of time in the epistemology of observation from a phenomenological standpoint." Manuscrito 34, no. 2 (December 2011): 435–68. http://dx.doi.org/10.1590/s0100-60452011000200002.
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Ravagnoli, Neiva Cristina da Silva Rego, and Karin Claudia Nin Brauer. "COMPLEX HERMENEUTIC-PHENOMENOLOGICAL APPROACH AS A RESEARCH ORIENTATION." Revista Tempos e Espaços em Educação 11, no. 27 (September 21, 2018): 243–56. http://dx.doi.org/10.20952/revtee.v11i27.9601.
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The objective of this work is to present the Complex Hermeneutic-Phenomenological Approach as a research orientation based on two doctoral research papers. The justification for the development of this study lies in the opportunity to show how the Complex Hermeneutic-Phenomenological Approach addresses a phenomenon, ensuring no constraints, impositions or frameworks on pre-assumed bases. The Complex Hermeneutic-Phenomenological Approach takes Hermeneutics and Phenomenology as the philosophical orientation of the investigative process, in an inseparable perspective in which, a textualization and interpretation are developed in the light of the epistemology of Complexity, in search for understanding phenomena of human experience. We believe that this research can contribute with different educational areas interested on approaches that allow integration, interaction and dialogue between different knowledge as an opportunity for interlocution, interconnections and possibilities of interdisciplinary works, which can reflect on an a actions for a (re) construction of new vias to/for academic research.n
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Priyono, Juniawan, Herman Herman, and Purnomo Yusgiantoro. "Falsification Test of The National Resilience Concept as Indonesian Geostrategic Doctrine." Jurnal Pertahanan 3, no. 2 (December 18, 2017): 123. http://dx.doi.org/10.33172/jp.v3i2.216.
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This study aims to prove the truth of national resilence concept by using deductive phenomenological interpretive qualitative methods with epistemology of geostrategy as a main objective. Popper’s falsification test is intended to gather evidence on which the geostrategic peripheral is applied to the national resilience concept, rather than reject the conception. The required data includes the national resilience concept and an epistemology of geostrategy to explain geostrategic realities in a sistematic hierarchy, using historical documents, scientific publications and also interviews. This study has shown that the national resilience concept sits outside the geostrategic periphery, despite some evidence of geostrategic validity. The evidence indicating the applicability of geostrategy includes (1) Formulation of national objectives and; (2) Consideration of geography and geopolitical conditions
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Berghofer, Philipp. "Phenomenology and Experimental Psychology: On the Prospects and Limitations of Experimental Research for a Phenomenological Epistemology." Journal of Transcendental Philosophy 1, no. 1 (March 26, 2020): 85–108. http://dx.doi.org/10.1515/jtph-2019-0006.
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AbstractHusserl’s transcendental phenomenology is first and foremost a science of the structures of consciousness. Since it is intended to yield eidetic, i. e., a priori insights, it is often assumed that transcendental phenomenology and the natural sciences are totally detached from each other such that phenomenological investigations cannot possibly benefit from empirical evidence. The aim of this paper is to show that a beneficial relationship is possible. To be more precise, I will show how Husserl’s a priori investigations on consciousness can be supplemented by research in experimental psychology in order to tackle fundamental questions in epistemology. Our result will be a phenomenological conception of experiential justification that is in accordance with and supported by empirical phenomena such as perceptual learning and the phenomenon of blindsight. Finally, I shall shed light on the systematic limits of empirical research.
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Sheets-Johnstone, Maxine. "In Praise of Phenomenology." Phenomenology & Practice 11, no. 1 (July 11, 2017): 5–17. http://dx.doi.org/10.29173/pandpr29340.
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A critical assessment of Merleau-Ponty’s conception of phenomenology highlights singular differences between Husserl’s phenomenological methodology and existential analysis, between epistemology and ontology, and between essential and individualistic perspectives. When we duly follow the rigorous phenomenological methodology described by Husserl, we are confronted with the challenge of making the familiar strange and with the challenge of languaging experience. In making the familiar strange, we do not immediately have words to describe what is present, but must let the experience of the strange resonate for some time, and even then, must return to it many times over to pinpoint its aspects, character, or quality in descriptively exacting ways. Moreover as Husserl points out, language can seduce us into thinking we know when we do not know. The methodology thus highlights the import of being true to the truths of experience, and in doing so, authenticates the basic value of a phenomenological methodology to the human sciences.
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Crapanzano, Francesco. "“Strange Trajectories”: Naive Physics, Epistemology and History of Science." Transversal: International Journal for the Historiography of Science, no. 5 (December 9, 2018): 49. http://dx.doi.org/10.24117/2526-2270.2018.i5.06.
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In the 1980s naive physics almost suddenly became a field of research for physicists interested in teaching and experimental psychologists. Such research, however, was limited to accurately recording the bizarre Aristotelian responses of “layman” struggling with simple physics issues. Another research on this topic is that one of phenomenological origin: starting from the studies of the psychologist of perception Paolo Bozzi (since 1958) naive physics had entered the laboratory, and he was the first to find that the physical knowledge of the adult individuals were “Aristotelian”. Bozzi took advantage of these results in order to hypothesize a substantial diversity and independence of the sensory system with respect to the cognitive-rational one. Other interesting perspectives were considered by Piaget, who in the 1980s, confirming the spontaneous Aristotelism of children, provided a still prolific epistemological direction of such investigations: finding an explanatory mechanism that projects on the level of science construction that one of individual cognitive development.
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HOLANDA, Adriano. "Fenomenologia e Psicologia: diálogos e interlocuções." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 15, no. 2 (2009): 87–92. http://dx.doi.org/10.18065/rag.2009v15n2.1.
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This article proposes a discussion about the relations between Psychology and Phenomenology, taking both disciplines, from his formal and conceptual proximity. It begins by defining phenomenology like an epistemology, a method, a philosophy and a science. The article is developed in four points, presented like pro-vocations : a) That all psychology is and must be phenomenological; b) That's phenomenology, in his radical way, it will be - necessarily - an ethics of intersubjectivity and a philosophy of existence; c) That the phenomenological thinking, in Brazil, was built by other ways that the husserlian philosophy, and that causes misunderstandings in discussions about phenomenology in Brazil, and; d) That Husserl may be considered a psychologist. The article pretends to point that the connections between Psychology and Phenomenology are more close than pointed by traditional literature.
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Lattuada, Pier Luigi, and Regina Hess. "Towards an Organismic-Dynamic Epistemology and Research Methodology: The Further Mode of Knowing of Inner Experiences of States of Consciousness." Integral Transpersonal Journal 7, no. 7 (December 2015): 12. http://dx.doi.org/10.32031/itibte_itj_7-lh1.
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As a contribution to the monographic issue of the Integral Transpersonal Journal, on the method of Biotransenergetics: an ontological methodology and clinical practice, this article focuses on Second Attention Epistemology, as an organismic-dynamic epistemological methodology intertwined with Biotransenergetics, and epistemologically concerned with the embodied further modes of knowing rooted in a perspective of transpersonal psychology. A corresponding research methodology is described here together with its embodied further mode of knowing, known as embodied understanding and embodied interpretation, the core concept in embodied phenomenological research methodology based on a transpersonal vision. The discussion exemplifies how these two approaches, Second Attention Epistemology and Embodied Phenomenology Research Methodology, may contribute to a re-complexifying of ourSelves in the world beyond a Cartesian divide. An organismic-dynamic mapping of inner experiences of states of consciousness is outlined, including a tool to access these states, called Transe Learning. Ontological concerns are discussed in relation to a transpersonal perspective. Our concluding thoughts focus on the nondual experience of human existence and point towards a culture of sharing embodied knowledge with community in dialogical, participative, and palpable ways. KEYWORDS Second Attention epistemology, embodied phenomenology, transpersonal psychology, Biotransenergetics
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de Haan, S. "Philosophical Interpretations and Existential Effects of Hallucinations." European Psychiatry 24, S1 (January 2009): 1. http://dx.doi.org/10.1016/s0924-9338(09)70386-4.
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Within philosophy, hallucinations have served as a paradigmatic test-case for epistemology in general and for theories of perception in particular. The differentiation of hallucinations from “real-life-perception” poses some interesting problems. Here, I will focus on two opposing views: first the view of hallucination as a failure of a metacognitive ability, and second a phenomenologically based view of hallucinations as a disturbance of experiential world-directedness.Our theoretical understanding of hallucinations however, should take the highly unsettling existential effects on the patients themselves into account as well. As one admits to have experienced a hallucination, this calls into question one's entire capability of perception in general. For how can one be sure not to be hallucinating again? The loss of a basic trust in one's own senses can be so stressful as to aggravate the existing symptoms. These existential effects show that perception cannot be taken as a singular faculty and strengthen the phenomenological approach to hallucinations.
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Denton, Donald L. "Being Interpreted by the Parables." Journal for the Study of the Historical Jesus 13, no. 2-3 (May 5, 2015): 232–54. http://dx.doi.org/10.1163/17455197-01302004.
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N.T. Wright’s historical Jesus work, along with his approach to New Testament studies generally, is informed by a hermeneutic grounded in a critically realistic epistemology. This latter can appropriately be considered a hermeneutical epistemology, and its impact on both Jesus studies and parables interpretation is evident in Wright’s work. It is of course grounded in the cognitional theory of Bernard Lonergan, but may be furthered by the holistic historiography derived from observations of R.G. Collingwood, as well as the phenomenological-hermeneutical tradition represented by Heidegger and Gadamer, and ultimately the application to biblical hermeneutics by Ricoeur. Lonergan’s ‘world mediated by meaning’ and Heidegger’s ‘mode-of-being-in-the-world’ both make knowledge radically hermeneutical; Ricoeur’s world-projection in the narrative sees the narrative parable’s function as world-encompassing, similar to Wright’s worldview-subversion. All of these have in common that they are irreducibly participatory or hermeneutical.
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GERTZ, NOLEN. "On the Possibility of a Phenomenology of Light." PhaenEx 5, no. 1 (May 17, 2010): 41. http://dx.doi.org/10.22329/p.v5i1.2852.
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The phenomenological tradition has always had a peculiar preoccupation with light. This paper will attempt to determine how and why light appears as it does, and what this can tell us about the phenomenological understanding of light and its relevance. This will be carried out through a systematic analysis covering Husserl's study of light as "circumstance of apperception," Heidegger's interpretation of Plato's use of light as "symbol for the unsayable," and Levinas' interest in light as "rival to the 'there is'." This survey will allow us to see how light has been treated by phenomenology as a concept of central importance in the realms of perception, epistemology, and ontology. It is this multiform use that has allowed for the distinction between the concepts of "light" and "lighting" to become blurred, and has thus problematized any attempt at something like a phenomenology of light.
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Welch, Shay. "The Cognitive Unconscious in Native American Embodied Knowing." Philosophy in the Contemporary World 25, no. 1 (2019): 84–106. http://dx.doi.org/10.5840/pcw20192518.
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In this paper, I address only one small parallel between one subsection of Western epistemology and cognitive theory and Native American epistemology. I draw the connection between the recent theories of embodied cognition and distinctive Native modes of embodied implicit procedural knowing, such as blood memory, vision questions, and non-binary logical systems. My reason for doing so is twofold. First, I show how these distinctive ways of knowing within Native worldviews are not mere mystical claims that can be cast aside in favor of more ostensibly “rational” knowing practices. To do so, I utilized Mark Johnson’s account of the cognitive unconscious to demonstrate how and that Native embodied knowing practices and knowledge sources are easily explicable when examined though a phenomenological cognitive lens. Second, I highlight one small respect in which Native epistemologies are conceived of procedurally. Embodied forms of knowing are merely one facet of the procedural performative nature of Native American epistemology but they are highly demonstrative of the fact that procedural ways of knowing—knowing-how—account for deeply implicit ways of knowing that are lacking from other procedural knowledge accounts that are often hamstrung without such an accompanying account of knowing-how beyond counterfactual knowledge.
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Draskic-Vicanovic, Iva. "Three directions of development of contemporary aesthetics." Theoria, Beograd 62, no. 2 (2019): 107–15. http://dx.doi.org/10.2298/theo1902107d.
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The paper deals wit three possible directions of development which contemporary aesthetics can take. First: power of nation?s taste to show off the key characteristics of the whole culture and the spirit of epoche; author calls that ?logic of taste?. Second: development of combined application of phenomenological and iconological method in the analysis of the works of art in order to understand and interprete their context and third: possibility created by Fiedler?s aesthetic interpretation of Kant?s epistemology - development of the idea of formgiving, i.e. aesthetic, essence of human knowledge as such.
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MacNaughton, Glenda. "Reseaching for Quality: A Case for Action Research in Early Childhood Services." Australasian Journal of Early Childhood 21, no. 2 (June 1996): 29–33. http://dx.doi.org/10.1177/183693919602100207.
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This article argues that improvements in the quality of young children's educational experiences could be assisted by greater use of fourth generation’ action research. A case is built for an increase in research for’ quality improvement in early childhood services as opposed to research ‘about’ quality improvement, through comparing and contrasting the implications for educational practice of the ethical and epistemological underpinnings of positivist, phenomenological and critical social science research traditions. It is argued that action research, informed by the ethics and epistemology of critical social science, offers one way of initiating such research.
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Elías, María Verónica. "Phenomenology in Public Administration: Bridging the Theory–Practice Gap." Administration & Society 52, no. 10 (October 4, 2020): 1516–37. http://dx.doi.org/10.1177/0095399720911467.
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Phenomenology is the study of things as they “appear” (phenomena) to us in their own terms, prior to formal conceptualization. This article traces the development of phenomenology in public administration within the larger realm of interpretive approaches. It describes applied phenomenology as developed by Ralph Hummel and discusses its usefulness in the study of public organizations and administrative practice. As a way of studying process, phenomenology allows administrators to bridge the theory–practice gap. Since understanding a situation depends on different kinds of knowledge, phenomenological epistemology fosters a more democratic public administration.
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Frolov, Aleksander. "Phenomenology of the Life-World and Naturalistic Epistemology." Ideas and Ideals 13, no. 1-1 (March 19, 2021): 197–209. http://dx.doi.org/10.17212/2075-0862-2021-13.1.1-197-209.
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This paper aims to reveal parallels between the phenomenological concept of the life-world in Edmund Husserl and Maurice Merleau-Ponty and the naturalistic epistemology of Gerhard Vollmer, in which a central concept is the mesocosmos (“world of medium size”). Such a comparison is necessary because the concepts of life-world and mesocosmos are quite similar in content, since they both refer to the human dimension of our world experience, to our natural position in the world. However, these concepts are far from identical. In Husserl’s case, the world of life is the world of pre-scientific experience taking place before scientific idealizations. According to Merleau-Ponty, the world of life is primarily a world of perceptual experience, in which I participate not as a subject of culture, but as an anonymous subject of perception, as a living perceptive body. Both philosophers call for a return to the life-world as a ground of scientific idealizations in order to overcome a crisis brought about by an excessive trust in scientific knowledge and “objectifying thinking”. In turn, Vollmer interprets the mesocosmos as a “world of medium size” that we can successfully explore due to the evolutionary adaptation of our cognitive abilities. This is our “ecological niche”, but while Husserl and Merleau-Ponty encourage us to return to this “cradle of humankind” to take root in it, Vollmer emphasizes that we are not bound to our ecological niche and can expand our knowledge both in the direction of the microworld and in the direction of the “world of mega scales”. He calls this process the objectification and deanthropomorphization of our picture of the world, and this is, in his view, the main trend of the development of scientific knowledge in its history, which is supported by the views of some prominent scientists of the 20th century.
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Glucklich, Ariel. "Self and Sacrifice: A Phenomenological Psychology of Sacred Pain." Harvard Theological Review 92, no. 4 (October 1999): 479–506. http://dx.doi.org/10.1017/s0017816000017788.
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In a previous article published in this journal, I discussed the relation between the neurological system and some culturally prescribed forms of self-inflicted pain. I showed that the way humans experience and communicate pain depends on the cybernetic features of the peripheral and central nervous system. The body-self, our sense of coherent and embodied agency, was also discussed in its relation to neural function—Ronald Melzack's “neurosignature.” These topics traced a basic epistemology of self-inflicted pain. I showed that an intentional manipulation of systemic neural features could result in states of “self-transcendence,” or effacement, to which many mystics have aspired. These dynamics take place beneath the level of consciousness. They constitute a neuropsychology. But what happens at the conscious level, in the awareness of the self-mutilator? How do the neurological processes translate into decisions to hurt oneself, and what are the consequences of such pain? These questions are the subject of the present work. The discussion now moves to the psychological level of the experience of pain, but it builds carefully on the neurocybernetics of the previous article. There will be nodeus ex machinaSelf who becomes magically reborn through the ordeals of pain. For reasons that will become explicit shortly, I will adhere to the strict rules of phenomenology that regulated the first article. The subject who undergoes pain will only be discussed as an expansion of the body-self.
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Buriro, Ameer, Noraida Ednut, and Zohra Khatoon. "PHILOSOPHICAL UNDERPINNING AND PHENOMENOLOGY APPROACH IN SOCIAL SCIENCE RESEARCH." Asia-Pacific - Annual Research Journal of Far East & South East Asia 38 (February 5, 2021): 237–54. http://dx.doi.org/10.47781/asia-pacific.vol38.iss0.2526.
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This paper is based on literature review discuss the philosophical underpinning like epistemology and ontological frameworks of theoretical and philosophical perspectives. These are usually known and referred as paradigm in the field of research, that we simply identify them as a worldview or a set of assumptions about how things work. Paradigms are comprehensive framework of the beliefs, experiences and beliefs of numerous theories and research practices, which are extensively used in the research process. Basic questions like epistemology tries to answer that what is true or what does distinguish the authentic knowledge from the false and (inadequate) knowledge. This gives birth to basic questions that what is truth, and what counts the knowledge? What is the relationship amongst researcher and what is the already known? How do we come to know? Whereas ontology is oriented the nature of social realism and the things which exist, such as settings of their reality of relationships amongst the objects. The paper argues that phenomenological approach or strategy of inquiry is one of the best approaches in the qualitative research study.
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Vandevelde, Pol. "Charity in Interpretation: Principle or Virtue? A Return to Gregory the Great." American Catholic Philosophical Quarterly 95, no. 3 (2021): 505–26. http://dx.doi.org/10.5840/acpq202161226.
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I defend the view that charity in interpretation is both an epistemic and a moral virtue. In the first part, I examine Donald Davidson’s version of his principle of charity and question his ascription of beliefs by raising a phenomenological objection: beliefs themselves, before being ascribed, need to be interpreted when interpreters and the subjects they try to understand do not share the same cultural and historical background. In the second section, I examine the notion of epistemic virtue as discussed in virtue epistemology and question whether an epistemic virtue can be completely separated from a moral virtue. In the third section, I show how Gregory the Great, Father of the Church and Pope in the 6th century, understands the virtue of charity in interpretation not as a motivation (in a causal process of interpretation, as in virtue epistemology) but as an attraction to the good (in a teleological process) so that the interpreter is not only a technician producing an interpretation (following a “principle” of charity, as in Davidson) but a moral agent acting in a community.
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Goto, Tommy Akira. "A (re)constituição da Psicologia Fenomenológica em Edmund Husserl." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 137–38. http://dx.doi.org/10.18065/rag.2008v14n1.20.
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The German philosopher Edmund Husserl (1859-1938), founding father of Phenomenology, was one of the most prominent thinkers of the 20th century, who not only influenced the philosophical trends of his time but also the sciences in general. Nevertheless, psychology was the science which strongly had direct influence of phenomenology which, in its turn, provided the possibility of developing a phenomenological psychology. The aim of this thesis is to (re)constitute, from a historical-critical point of view, the conception of phenomenological psychology in Husserls last work: The Crisis of European Sciences and the Transcendental Phenomenology (Die Krisis der europäischen Wissenchaften und die transzendentale Phänomenologie. Eine Einleitung in die phänomenologische Philosophie). At present, psychologists are developing a large number of versions of phenomenological psychology, particularly in Brazil; however, none of them have rigorously been based on Husserls concepts. Thus, in order to have an understanding of what constitutes to Husserl a phenomenological psychology, we present, to start with, a brief introduction to the transcendental phenomenology, explaining the variations of the phenomenological method (i. e. phenomenological levels). After that, we point out the most meaningful aspects of Husserls last piece of writing, concentrating our efforts on the revelation the philosopher makes concerning a crisis of the sciences and of reason, as well as his phenomenological criticism on epistemology of Psychology. At last, following Husserls analyses of phenomenology and psychology, we conclude that the conception of phenomenological psychology will constitute a universal science of human beings whose object of study is the animistic being. This science will have basic functions such as: a) the rebuilding of the scientific psychology and the explanation of the psychological concepts; b) the constitution of a universal science of the psychic; c) the description of the intentional experiences and d) be a propaedeutic discipline for the transcendental phenomenology. For Husserl, the authentic and genuine conception of the phenomenological psychology is important to the psychologists since that it is through the development of this discipline that they will recover the subjectivity as the original source of human life and its correlation with the world-life.
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Vandamme, Dorothée. "Bringing Researchers Back In: Debating the Role of Interpretive Epistemology in Global IR." International Studies Review 23, no. 2 (February 1, 2021): 370–90. http://dx.doi.org/10.1093/isr/viaa099.
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Abstract The article discusses interpretive epistemology in international relations (IR) and its advantages to address the field's sociological composition, its scholars’ identity, and knowledge structuration. The research proposes to engage in sociological reflexivity on IR methods and the way in which knowledge accumulation and structuration are driven by canonical assumptions of what are considered “normal”/“good” scientific procedures. The central argument focuses on interpretive epistemological approaches as possible venues for research to participate in the collective effort to address, and redress, the imbalance between the sociology of the field and its knowledge production and structuration processes. By allowing dialogue around meanings and interpretation among increasingly diverse members, an interpretive stance on IR opens the floor to criticism and rival interpretations. More specifically, the paper presents the methodology of interpretive phenomenological analysis as a method which both emphasizes context and actor specificity with regard to the subject of study and fully acknowledges the researcher's identity and voice in scientific inquiry.
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Carvallaro, Marco. "Erkenntnis ohne Subjekt?" Phänomenologische Forschungen 2018, no. 1 (2018): 67–88. http://dx.doi.org/10.28937/1000108077.
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In Husserlian scholarship it is common to characterize Husserl’s early analyses in the Philosophy of Arithmetic as an epistemology without a subject. The article questions this reading. First, I introduce the method used by Husserl in his analyses of the concept of number in the Philosophy of Arithmetic. Second, I outline Husserl’s critique of Kant’s conception of synthesis and contrast it with its phenomenological alternative, namely relation theory. Finally, I focus on the product of synthesis, that is, the number, and argue that even if Husserl’s early analyses of the concept of number contains a reference to the subject of synthesis, his theory cannot be regarded as psychologistic.
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Litvin, Tatiana V. "An outline of the natural-historical epistemology of Merab Mamardashvili and the possibility of its phenomenological interpretation." Studies in East European Thought 71, no. 3 (September 30, 2019): 293–303. http://dx.doi.org/10.1007/s11212-019-09343-4.
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Haenni, Julia. "Emotion and Law: How Pre-Rational Cognition Influences Judgment." German Law Journal 13, no. 3 (March 2012): 369–80. http://dx.doi.org/10.1017/s207183220002054x.
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This short essay seeks to introduce thephenomenological approachto law and legal decision-making, and to show the role of emotion in guiding the person applying the law. The peculiarity of the phenomenological approach-which substantially refers to the principles of Kantian epistemology-is found in the philosophical analysis of perception: Perception itself contains a specific emotional competence for evaluation, which will be disclosed to the legal context. In this context,phenomena, i.e., the contents that we perceive through our acts of perception, will be exposed as a basis for ethical decisions. Typically, when questions of legal interpretation call forth conflicts between core ethical values, it appears that the competence of a primary, intuitive judgment strongly forms our decision-making process. The phenomenological approach will thus point out the openness of a legal system towards criteria of extra-legal value judgment. Furthermore, this approach will reveal legal practitioners’ emotional competences for judgment as a source of normativity. An emotional ability to judge will finally be-in a series of examples-referred to as the last instance on our quest for justice.
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Ogiri Itotenaan, Henry, Martin Samy, and Roberta Bampton. "A phenomenological study of CSR policy making and implementation in developed countries." Journal of Global Responsibility 5, no. 1 (May 6, 2014): 138–59. http://dx.doi.org/10.1108/jgr-03-2014-0008.
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Purpose – Over the last few years, governments in the developed countries have increased their level of involvement in promoting corporate social responsibility (CSR) activities through policy making and implementation. Using a qualitative research approach, underpinned by a subjective ontology and an interpretive epistemology, this paper aims to examine the relevant characteristics of CSR frameworks applied across the developed countries, with particular reference to The Netherlands and Sweden. Design/methodology/approach – The study adopted a thematic analysis and developed a rigorous phenomenological design to reveal the insights to CSR policy making. Semi-structured interviews were conducted with policy makers and implementers. The NVivo 9 software was used to analyse the data. Findings – The findings indicate that adoption of international guidelines that regulate companies working across borders, active participation of international government bodies, effective government collaboration with stakeholders, and provision of financial and technical support to companies to determine the level of CSR activities. Originality/value – The study revealed that: voluntary CSR implementation and reporting; transparency; and execution of national policy statement on CSR, are the process indicators of CSR implementation in developed society. The results of this study could have policy implications for both executive and MPs of national governments in developed society for CSR regulatory policies.
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Raphael, Melissa. "Feminism, Constructivism and Numinous Experience." Religious Studies 30, no. 4 (December 1994): 511–26. http://dx.doi.org/10.1017/s0034412500023155.
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This article brings together constructivist epistemology and feminist study of religion to provide phenomenological evidence that numinous consciousness is not the immediate, sui generis essence of religious experience that Rudolf Otto believed it to be. Whilst there are certain peculiarities in the Ottonian scheme that might make numinous consciousness unusually resistant to conceptual and ideological mediation, it can be shown that androcentric epistemological and axiological structures make the experience intelligible and worthy of accommodation within a given patriarchal religious tradition. By contrast, contemporary gynocentric spiritualities in which women celebrate their psychobiological difference as itself a necessary medium of religious experience, have no interest in protecting the holy from the limitations of its immanence.
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Bell. "The German Translation of Royce’s Epistemology by Husserl’s Student Winthrop Bell: A Neglected Bridge of Pragmatic-Phenomenological Interpretation?" Pluralist 6, no. 1 (2011): 46. http://dx.doi.org/10.5406/pluralist.6.1.0046.
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Shin, Ho-Jae. "The Demarcation and System of Philosophy of History Based on Husserl’s Phenomenological Reductions : Epistemology and Ontology of History." Phenomenology and Contemporary Philosoph 76 (March 31, 2018): 83–113. http://dx.doi.org/10.35851/pcp.2018.03.76.83.
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Loidolt, Sophie. "Anschauliche Ausweisung als die phänomenologische Form epistemischer Rechtfertigung." History of Philosophy and Logical Analysis 16, no. 1 (April 5, 2013): 142–73. http://dx.doi.org/10.30965/26664275-01601007.
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Epistemic warrant for Husserl is closely tied to his phenomenological method and his main philosophical theme: intentionality. By investigating the lived experience of intentional givenness he elaborates what being a justificatory reason amounts to and thereby develops his specific conception of epistemic justification: intuitive fulfillment of a signitive intention which achieves evidence as the experienced, subjectively accessible presence of the “thing itself.” Terminologically, Husserl calls this Ausweisung (demonstration, intuitive showing or warrant). The intuitively fulfilled givenness of the intended, its self-givenness, is the ultimate reason for its epistemic justification. For Husserl a “space of reasons” is thus is tied to and made possible only by means of the fundamental accomplishment of intentionality: the conscious presence of the world itself which surpasses the classical epistemological division between inner and outer realm, mind and world. By following Husserl’s development from the Logical Investigations up to his phenomenological version of transcendental idealism, the role of epistemic justification qua demonstration of intuitive fulfillment (Ausweisung) will be spelled out according to the theses above. In the last part of the paper I will examine Husserl’s position with respect to discussions on justification in the Philosophy of Mind and analytic epistemology.
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Nasihin, Sirajun. "Polarisasi Spiritualitas Ummat Islam di Era Pandemi Covid-19." AS-SABIQUN 3, no. 1 (March 30, 2021): 100–112. http://dx.doi.org/10.36088/assabiqun.v3i1.1327.
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This paper aims to present the results of an analysis of the phenomenon of religious communities, especially Muslims in the Covid-19 pandemic era which shows various patterns of spirituality. This paper is a review of the attitude patterns that appear to the surface, not providing justification or criticism of the attitudes of each pattern that appears. The methodology used is phenomenological analysis on social media which is currently emerging with various presentations. The author sees it from the point of view of epistemology proposed by a modern Muslim philosopher Muhammad Abid al-Jabiri who suggests three kinds of reasoning that humans have taken throughout the ages to produce their knowledge, namely bayani, irfani, and burhani reasoning. The religious phenomenon of the Muslim community in this pandemic era is the embodiment of its scientific system so that it will automatically show which epistemology is the basis for understanding the teachings of Islam. The conclusion of this analysis is that Muslims are divided into several attitudes of spirituality in response to government policies, namely; 1) intolerant (counter-active) attitude towards government policies based on their religious understanding, 2) tolerant attitude (pro-active) and providing support to the government based on their understanding and 3) indifferent attitude towards government policies.
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Gingrich, Derek. "Revision, Analogy, and the “Problem of Reality” in Michael Frayn’s Copenhagen and Human Touch." Modern Drama 64, no. 2 (June 2021): 173–96. http://dx.doi.org/10.3138/md.64.2.1064.
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Published eight years after the premiere of Copenhagen, his celebrated play about atomic physics, Michael Frayn’s Human Touch (2006) reflects on the epistemological and phenomenological implications of human experience, syntax, and quantum mechanics. Summarily, Frayn posits that reality’s fundamental indeterminacy makes thought, language, identity, culture, and experience possible at all. The book echoes more than Copenhagen’s themes, however, and the pair’s structural similarities invite readers to rethink Copenhagen as a piece of philosophical theatre. The play foregrounds the process of drafting and redrafting, and it stands as a draft of the ideas in the book that soon followed. The book follows suit as it drafts and redrafts its central question through its prodigious length. In conversation with Human Touch, we can read Copenhagen as an exploration of our ability to forge connections between otherwise disparate features of reality (including quantum mechanics). More crucially, Copenhagen demonstrates the pivotal role that theatre plays in the indeterminate epistemology that Frayn espouses in Human Touch. In doing so, Copenhagen embodies an earlier draft of the epistemology Frayn later explicates in the book. In other words, Copenhagen represents a rare example of a thinker working through philosophical ideas on stage before committing them to an argument.
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Garza, Gilbert. "Descartes in the Matrix." Janus Head 7, no. 2 (2004): 435–49. http://dx.doi.org/10.5840/jh20047218.
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With the 1999 film The Martix as its point of departure, this work explores the meaning of ‘reality’ outside the scope of empirical positivism. Drawing on the phenomenological epistemology of the interplay of noetic and noematic dimensions of experience postulated by Husserl, and on the works of Heidegger and Merleau-Ponty, this work considers how the reality of our experience derives not from some correspondence to a universal ‘objective’ point of view, but from our concernful involvement with our lived world as the horizon of our lived and known projects. Finally, in light of Ricoeur’s work on imagination and productive reference, this work considers whether and on what grounds the distinction between so called ‘real’ and ‘virtual’ experiences is meaningful.
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Semenov, Vladimir. "Pure Consciousness in the Context of Formal Logic." Bulletin of Kemerovo State University. Series: Humanities and Social Sciences 2019, no. 3 (December 13, 2019): 271–80. http://dx.doi.org/10.21603/2542-1840-2019-3-3-271-280.
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The subject of the research is the dynamics of noesis of pure consciousness and the rules of formal logic. The goal was to establish the foundations for the synthesis of pure consciousness and ordinary reason. The methodological basis was the theory of pure consciousness postulated by E. Husserl in his "Ideas for pure phenomenology and phenomenological philosophy. Book one. A general introduction to pure phenomenology". The research also featured I. Kant's "Critique of Pure Reason", in particular his reflections on the "foundations of pure reason" and the formal logic of Aristotle. Results. If we split the emerging experience of pure consciousness into interoceptive and exteroceptive, it means that the pure contemplation of things is not as pure as E. Husserl believed it to be, since the reason with its invariable logical operations is always added to the noesis procedure. This leads us to a less idealized understanding of phenomenology as a philosophical trend, even though Husserl’s work used classical laws of "contemplative intuition". The results can be applied in the field of epistemology and the theory of phenomenological knowledge. Findings. The subject of knowledge, even after the phenomenological reduction is completed, is still connected with rational activity. Such a vision of the phenomenological layer could eliminate the very possibility of the appearance of "pure entities" since we do not completely abandon our everyday "natural setting". However, we believe that in order to encounter anything at all in the "epoch" state, it is necessary to continue to keep in touch with reason, since otherwise there is a risk of falling into somnambulism. Reason, although it enters the layer of pure knowledge, does not lose its formal logical abilities. Logical laws are connected with the operation of noesis, thereby creating a general experience of things of an interoceptive or exteroceptive nature.
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Maggini, Golfo. "Bodily Presence, Absence, and their Ethical Challenges." Techné: Research in Philosophy and Technology 17, no. 3 (2013): 316–32. http://dx.doi.org/10.5840/techne20141297.
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In this paper I deal with Hubert Dreyfus’s phenomenological ethics regarding information technologies and the use of the Internet. From the 1990s on, Dreyfus elaborates a multi-faceted model of ethical expertise which may find a paradigmatic field of application in the ways in which information technologies transform our sense of personal identity, as well as our view of ethical integrity and commitment. In his 2001 On the Internet, Dreyfus investigates further several of the ideas already present in his groundbreaking 1997 Disclosing New Worlds. A phenomenological ethics of the virtual aims at going beyond both the objectivist ideal of moral universalism, which departs from the dominant Cartesianism both in epistemology and in ethics, as well as from the postmodernist, Nietzsche-inspired moral relativism. By referring back to existentialism, especially to Kierkegaard, and to phenomenology, especially to Heidegger’s hermeneutic phenomenology, Dreyfus sketches a model of ethical expertise which can be particularly useful for internet users and researchers, as it combines a phenomenological anthropology of the virtual with a theory of cultural innovation and change. In my view, Dreyfus’s model may help overcome the strict either determinist or relativist accounts of the ethical challenges posed by information technologies. By endorsing a strongly anti-intellectualist view of information technologies, Dreyfus poses the necessity of identity and ethical integrity not only as abstract principles that require rational justification, but also as context-bound everyday practices that are in conformity with the “style” of a culture and several disclosive activities within it.
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Sharpe, Gilly. "Sociological stalking? Methods, ethics and power in longitudinal criminological research." Criminology & Criminal Justice 17, no. 3 (September 14, 2016): 233–47. http://dx.doi.org/10.1177/1748895816669214.
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Scholarship on criminal careers and desistance from crime employing longitudinal methodologies has paid scant attention to sociological and anthropological debates regarding epistemology, reflexivity and researcher positionality. This is surprising in light of a recent phenomenological turn in desistance research wherein (former) lawbreakers’ identity, reflexivity and self-understanding have become central preoccupations. In this article I interrogate aspects of the methodological ‘underside’ of qualitative longitudinal research with criminalized women through an examination of the surveillant position of the researcher. Focusing on methods, ethics and power, I examine some contradictions of feminist concerns to ‘give women voice’ in research involving re-tracing an over-surveilled and highly stigmatized population. I reflect on the effects of researcher positionality through a conceptualization of re-tracing methods as, at worst, a form of sociological stalking.
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Heffernan, George. "From the Essence of Evidence to the Evidence of Essence." History of Philosophy and Logical Analysis 16, no. 1 (April 5, 2013): 192–219. http://dx.doi.org/10.30965/26664275-01601009.
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This paper poses a problem with respect to Husserl’s concept of evidence in The Idea of Phenomenology. In the beginning, Husserl approaches phenomenology as theory of knowledge, focuses on the essence of knowledge, and defines it in terms of evidence. In the middle, he shifts his attention to the definition of evidence as “self-givenness” but gets carried away by the search for a preferred kind of evidence, namely, the evidence of essences. In the end, he remains preoccupied with eidetic knowledge and describes “evidence in the pregnant sense” as absolute, adequate, and apodictic “self-givenness”. The paper shows that these developments have serious consequences for an interpretation of The Idea of Phenomenology as a reliable introduction to Husserl’s phenomenological epistemology and important implications for the phenomenology of evidence beyond this work.