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Artículos de revistas sobre el tema "Social sciences -> philosophy -> phenomenology"

Autor: Grafiati

Publicado: 28 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Dahlberg, Helena, and Karin Dahlberg. "Phenomenology of Science and the Art of Radical Questioning." Qualitative Inquiry 26, no. 7 (2020): 889–96. http://dx.doi.org/10.1177/1077800419897702.

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For some time, critique has been raised against the application of phenomenological philosophy in empirical research. In this article, we listen to the critical voices with the aim to revisit the connection between phenomenology as philosophy and its empirical practice in research. We claim that it is the question of how philosophy has been, or can be, used in empirical research that is at stake. We thus suggest a fruitful way of benefiting from philosophy in science, namely, as an art of radical questioning. Phenomenology can teach us this art, and we therefore argue for a phenomenology of sc

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2

Rendtorff, Jacob Dahl. "Paul Ricœur and Danish Philosophy." Danish Yearbook of Philosophy 53, no. 1 (2020): 84–107. http://dx.doi.org/10.1163/24689300-05301002.

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This article presents the influence on Danish philosophy of the French phenomenologist and hermeneutic philosopher Paul Ricœur. Paul Ricœur’s poetic hermeneutics was an inspiration for Danish phenomenology and existentialist thought. Moreover, Ricœur had an influence on the development of poetic and narrative research in theology and the human and social sciences in Denmark. In addition, Ricœur provided a hermeneutic framework for research in the different disciplines of bioethics and biolaw, philosophy of law, philosophy of education and nursing philosophy. In particular, Peter Kemp has been

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3

Depew, David. "Surprise! Philosophy of science vindicated by hermeneutic phenomenology." Social Epistemology 16, no. 4 (2002): 391–98. http://dx.doi.org/10.1080/0269172022000065918.

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4

Depraz, Natalie. "Die Phänomenologie als Praxis in politisch-ethischer Hinsicht." Phänomenologische Forschungen 2017, no. 2 (2017): 173–84. http://dx.doi.org/10.28937/1000107744.

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The problem of practice in phenomenology including the political and ethical consequences of phenomenology has long been the focus of my personal interests and my philosophical, that is to say, phenomenological research. The guiding principle is that taking phenomenology as a description of the experiences of a subject rooted within experience is not only concerned with the theorisation of the experience but also necessary with the practices of the subject. In France, the “mainstream”-reading of a phenomenology which orientates itself towards logic, mathematics and transcendental philosophy pr

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5

Gros, Alexis Emanuel. "Alfred Schutz on Phenomenological Psychology and Transcendental Phenomenology." Journal of Phenomenological Psychology 48, no. 2 (2017): 214–39. http://dx.doi.org/10.1163/15691624-12341329.

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AbstractAlfred Schutz is, without a doubt, one of the phenomenologists that contributed the most to the reflection on how to apply insights from phenomenological philosophy to the, empirical and theoretical, human and social sciences. However, his work tends to be neglected by many of the current advocates of phenomenology within these disciplines. In the present paper, I intend to remedy this situation. In order to do so, I will systematically revisit his mundane and social-scientifically oriented account of phenomenology, which, as I shall show, emerges from a theoretical confrontation with

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6

Sager, Alex, and Albert R. Spencer. "Liberation Pragmatism: Dussel and Dewey in Dialogue." Contemporary Pragmatism 13, no. 4 (2016): 420–39. http://dx.doi.org/10.1163/18758185-01304005.

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Enrique Dussel and John Dewey share commitments to philosophical theory and practice aimed at addressing human problems, democratic modes of inquiry, and progressive social reform, but also maintain productive differences in their fundamental starting point for political philosophy and their use of the social sciences. Dussel provides a corrective to Dewey’s Eurocentrism and to his tendency to underplay the challenges of incorporating marginalized populations by insisting that social and political philosophy begin from the perspective of the marginalized and excluded. Simultaneously, Dewey enc

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7

Goulding, Jay. "The East Asian Communicative Body." Journal of Chinese Philosophy 51, no. 2-3 (2025): 163–76. https://doi.org/10.1163/15406253-12340138.

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Abstract As a philosophical scholar of phenomenology, literature, art, and philosophy of the social sciences and humanities, John O’Neill’s (1933–2022) writings are translated into Chinese. As a sociological translator of Maurice Merleau-Ponty (1908–1961), O’Neill’s five phenomenal bodies culminate in the communicative body as an intermingling of material and spiritual relations. I distill by own version of three phenomenal bodies that I call the East Asian communicative body. This essay traces the communicative body through horizontal and vertical phenomenology on the way to Merleau-Ponty’s b

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8

Williams, Emma. "Resisting the Drive to Theorise: A Phenomenological Perspective on Social Science Research." Magis, Revista Internacional de Investigación en Educación 11, no. 22 (2018): 43–56. http://dx.doi.org/10.11144/javeriana.m11-22.rdtp.

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This article explores predominant uses of theory in social science research in relation to the approach of phenomenological philosophy. While phenomenology is sometimes interpreted as one theoretical or methodological paradigm amongst others in the field of qualitative research, this article explores key thinkers within the philosophical tradition of phenomenology to argue that this tradition can raise challenges for predominant conceptions of research and theorizing in the social sciences and certain philosophical idea(l)s that can be connected to them. The distinctive nature of phenomenologi

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LEKHTSIER, VITALIY. "DIALOGIC PHENOMENOLOGY OF PAIN EXPERIENCE SAULIUS GENIUSAS THE PHENOMENOLOGY OF PAIN. Athens, Ohio: Ohio University Press, 2020 ISBN 978-0-8214-2403-2." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 1 (2021): 328–41. http://dx.doi.org/10.21638/2226-5260-2021-10-1-328-341.

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The review focuses on Saulius Geniusas’ book, The Phenomenology of Pain. In this study, Geniusas develops his own systematic phenomenology of the experience of pain, based primarily on the conceptual resources of Edmund Husserl’s phenomenology. In doing so, the philosopher formulates and successfully implements original methodological principles of “dialogical phenomenology.” Such a phenomenology consists of, on the one hand, strict phenomenological analysis of pain based on the methods of epoché, phenomenological reduction and eidetic variation, and on the other hand, of actual and partly pol

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10

Qutoshi, Sadruddin Bahadur. "Phenomenology: A Philosophy and Method of Inquiry." Journal of Education and Educational Development 5, no. 1 (2018): 215. http://dx.doi.org/10.22555/joeed.v5i1.2154.

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<p> <em>Phenomenology as a philosophy and a method of inquiry is not limited to an approach to knowing, it is rather an intellectual engagement in interpretations and meaning making that is used to understand the lived world of human beings at a conscious level. Historically, Husserl’ (1913/1962) perspective of phenomenology is a science of understanding human beings at a deeper level by gazing at the phenomenon. However, Heideggerian view of interpretive-hermeneutic phenomenology gives wider meaning to the lived experiences under study. Using this approach, a researcher uses brack

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11

Heelan, Patrick. "Comments and Critique." Science in Context 3, no. 2 (1989): 477–88. http://dx.doi.org/10.1017/s0269889700000910.

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The ArgumentIn this rejoinder to Gyorgy Markus (Science in Context 1:5–51), I argue that although there are nonphilosophical hermeneutical studies of communication among scientists (a “weak” hermeneutics) from which much can be learned about scientific practices, there is also the philosophical genre of a hermeneutics of natural science (a “strong” hermeneutics), with which this paper is concerned. The former is the nonphilosophical use of hermeneutics in the study of texts and historical sources; the latter is a philosophy pursued within a working canon of philosophical works defined principa

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12

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

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13

Dorofeev, Daniil. "Discovering Max Scheler. [Rev.] Malinkin A.N. Kontseptsiya Fenomenologii Maksa Shelera. Sheler vs Gusserl’. [The Concept of Phenomenology by Max Scheler. Scheler vs Husserl.] Moscow: Russkaya Shkola publ., 2019." Sociological Journal 27, no. 1 (2021): 157–71. http://dx.doi.org/10.19181/socjour.2021.27.1.7849.

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This is a review of a book by Russian philosopher and sociologist A.N. Malinkin about Max Scheler, whose creative heritage he has been studying and translating for many years. The study presents an analysis of Scheler’s phenomenological concept, examined through comparison with the attitudes of the founder of phenomenology Husserl regarding the understanding of such important concepts as scientific knowledge, lack of premise, reduction, intuition. The monograph on a large material, consisting mainly of little-known texts and those not translated to Russian, shows Scheler’s original and fundame

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14

Lewis, Tyson E., and James Owen. "Posthuman Phenomenologies: Performance Philosophy, Non-Human Animals, and the Landscape." Qualitative Inquiry 26, no. 5 (2019): 472–78. http://dx.doi.org/10.1177/1077800419836694.

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Western philosophical traditions have been haunted by an intellectualist thesis supported by two foundational assumptions: first, that humans can be defined in virtue of their minds, and second, that having a mind separates humans from non-human animals. Many phenomenologists have complicated this thesis, but there is nevertheless a tendency in phenomenology to remain fully within a human-centric research paradigm. This article will explore the possibilities of a posthuman phenomenology for unsettling this human-centeredness and suggest that certain forms of performance philosophy are the most

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15

Mc Coog, Ed.D., Ian. "THE PHILOSOPHICAL AND PSYCHOLOGICAL UNDERPINNINGS OF PHENOMENOLOGY AS A RESEARCH METHOD." International Journal of Advanced Research 9, no. 09 (2021): 474–77. http://dx.doi.org/10.21474/ijar01/13435.

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In the philosophical tradition, phenomenology is a means by which random, raw phenomena are categorized into what can be called human experience. Phenomenology is a school of thought within ontology which focuses on the nature of existence. Edmund Husserls view of phenomenology proposed that to understand the world, one should examine the lens through which he/she experiences the world as opposed to attempting to examine the world itself. The application of this idea first expanded to the discipline of psychology by researchers such as Amedeo Giorgi and Clark Moustakas and more recently has be

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16

DENIZ GUVENC, THOMAS ABRAMS and. "Accounting for Disability in the Phenomenological Life-World." PhaenEx 10 (October 25, 2015): 100–114. http://dx.doi.org/10.22329/p.v10i0.4281.

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This paper critically assesses Edmund Husserl's concept of the ‘life-world’, found in his Crisis of European Sciences and Transcendental Phenomenology. We argue that Husserl's phenomenology fails to consider the social and material arrangements that allow subjectivity to emerge in our shared world. We begin by outlining the concept as formulated in Husserl’s Crisis. We then entertain Husserl’s critique by his most famous student, Martin Heidegger. We suggest a reformulation of intersubjectivity, along the lines of Heidegger’s mitdasein, accounts for subjectivity as it emerges in the shared wor

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17

KŪLE, MAIJA. "ONE HUNDRED YEARS OF PHENOMENOLOGY IN LATVIA: 1920–2020." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 1 (2021): 15–44. http://dx.doi.org/10.21638/2226-5260-2021-10-1-15-44.

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Looking over a hundred years, it should be acknowledged that phenomenological studies in Latvia were initially carried out in the twenties and thirties of the 20th century, starting with 1) Husserl’s studies and criticism of solipsism (T. Celms), 2) phenomenological analysis of forms of community (K. Stavenhagen), and 3) development of cognitive phenomenology in Ladusāns’ many-sided gnoseology. It was not possible to work on phenomenology during the harsher years of the Soviet regime (1945–1970), but in the mid-1970s, a phenomenological circle emerged in Riga under the influence of Nelly Motro

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18

Tumirin, Tumirin, Iwan Triyuwono, Aji Dedi Mulawarman, and Yeney Widya Prihatiningtias. "Transcendental and Social Accountability in Productive Waqf Assets." Accounting and Finance Review (AFR) Vol.2(1) Jan-Mar 2017 2, no. 1 (2017): 09–16. http://dx.doi.org/10.35609/afr.2017.2.1(2).

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Objective - The objective of the study is to formulate a concept of transcendental and social accountability in the management of waqf assets as a trust worthiness from God (Triyuwono, 2004). The concept is expected to be an Islamic accountability which is religious and social in nature (Hameed, 2000) Methodology/Technique - The study uses tawhidic post-phenomenology, a modified post-phenomenology based on the basic tenet of Islam, as an instrument to analyze data. The method is actually the development and combination of philosophy of technology (Ihde, 1993) and Ibn Arabi's philosophy of bein

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19

Sloan, Art, and Brian Bowe. "Phenomenology and hermeneutic phenomenology: the philosophy, the methodologies, and using hermeneutic phenomenology to investigate lecturers’ experiences of curriculum design." Quality & Quantity 48, no. 3 (2013): 1291–303. http://dx.doi.org/10.1007/s11135-013-9835-3.

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20

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

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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

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21

Haga, Ånund. "Phenomenology and self-reflection." Zeitschrift für allgemeine Wissenschaftstheorie 16, no. 1 (1985): 25–46. http://dx.doi.org/10.1007/bf01800833.

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22

Tieszen, Richard. "Phenomenology and mathematical knowledge." Synthese 75, no. 3 (1988): 373–403. http://dx.doi.org/10.1007/bf00869406.

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23

Hartimo, Mirja Helena. "From geometry to phenomenology." Synthese 162, no. 2 (2007): 225–33. http://dx.doi.org/10.1007/s11229-007-9177-6.

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24

Ratcliffe, Matthew. "Stance, feeling and phenomenology." Synthese 178, no. 1 (2009): 121–30. http://dx.doi.org/10.1007/s11229-009-9525-9.

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25

Sanusi, Muhammad. "Telaah Epistemologi Positivisme dan Fenomenologi." Asketik 2, no. 1 (2018): 61–78. https://doi.org/10.30762/asketik.v2i1.1086.

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Epistemology is begun based on the need for philosophy used to recite social-cultural events. Nowadays, the development of epistemology is fast enough as proof of thinking way which is growing in academics and research, especially in social-cultural science. The growing epistemology is positivism, materialism,structuralism, hermeneutics, and phenomenology. Epistemology does not appear explicitly in research yet it is always there. Scientists and researchers should be aware of what epistemology is to use. It gives the benefit of the strength of the research. This article delivers about growing

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26

Eberle, Thomas S. "Exploring Another’s Subjective Life-World." Journal of Contemporary Ethnography 44, no. 5 (2015): 563–79. http://dx.doi.org/10.1177/0891241615587383.

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Regarding the relationship between phenomenology and the social sciences, significantly different traditions exist between German-speaking countries and the Anglo-Saxon world, which create many misunderstandings. Phenomenology is not just a research method; in its origin, it is a philosophy and has epistemological and methodological implications for empirical research. This essay pursues several goals: First, some basic tenets of Husserl’s phenomenology and Schutz’s mundane life-world analysis are restated. Second, an approach of “phenomenological hermeneutics” is presented that complies with

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27

Sverdiolas, Arūnas, and Tomas Kačerauskas. "Phenomenology in Lithuania." Studies in East European Thought 61, no. 1 (2009): 31–41. http://dx.doi.org/10.1007/s11212-008-9071-x.

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28

NALLI, Marcos. "Um rastro a desaparecer na praia do pensamento: Foucault e a Fenomenologia." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 15, no. 2 (2009): 108–14. http://dx.doi.org/10.18065/rag.2009v15n2.5.

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This article aims to present and interpret the archaeological phase of the philosophy of Michel Foucault from its interaction with the phenomenology, in particular with Husserlian phenomenology. This interaction can in a move described as part of a sort of «short circuit» (in which Foucault draws on concepts and phenomenological insights to formulate a first distance) to a break and motion analysis of the role of phenomenology as a philosophy of subjectivity. Thus, it is feasible interpretation of the whole of Foucault's archeology.

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Meijer, Michiel, and Mark Timmons. "Guest Editors’ Introduction: Special Issue “Moral Phenomenology and Moral Philosophy”." Ethical Theory and Moral Practice 25, no. 1 (2022): 1–3. http://dx.doi.org/10.1007/s10677-022-10279-8.

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30

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 Europ

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31

Kim, Sohye, and Hoon Lee. "Phenomenological approaches for tourism research: From theoretical foundation to research tool." Tourism Sciences Society of Korea 47, no. 6 (2023): 15–37. http://dx.doi.org/10.17086/jts.2023.47.6.15.37.

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Phenomenology is employed extensively, giving rise to a multitude of divergent interpretations. Phenomenology serves as the foundational perspective underpinning all qualitative approaches, a kind of philosophy, and a specific research method. This study aims to present phenomenology in an accessible manner to tourism researchers, and in turn, to enhance its appeal for research concerning tourism experiences. The article initiates by situating phenomenology within the broader context of qualitative research paradigms. Afterwards, two widely known streams of philosophical phenomenology, Husserl

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32

Audi, Robert. "The Phenomenology of Moral Intuition." Ethical Theory and Moral Practice 25, no. 1 (2022): 53–69. http://dx.doi.org/10.1007/s10677-021-10245-w.

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Agassi, Joseph. "Review Essays : Phenomenology of Technology." Philosophy of the Social Sciences 23, no. 4 (1993): 528–36. http://dx.doi.org/10.1177/004839319302300408.

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PEREGO, VITTORIO. "PHÉNOMÉNOLOGIE OU STRUCTURALISME. FOUCAULT, DERRIDA ET LA SYNTHÈSE PASSIVE." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 12, no. 1 (2023): 30–47. http://dx.doi.org/10.21638/2226-5260-2023-12-1-30-47.

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Foucault and Derrida react in two different ways to the new paradigm imposed by structuralism. Foucault uses structuralism to overcome phenomenology, in fact structuralism shows the naivety of phenomenology, in its claim to rely on conscience to constitute meaning. Instead, Derrida on the contrary immediately nurtures a certain distrust of structuralism, especially in its philosophical ambitions and uses the resources of phenomenology to criticize it, showing the metaphysical implications operating in it. We want to show how this opposing position is generated by the specific way in which the

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Manning, Erin. "Wondering the World Directly – or, How Movement Outruns the Subject." Body & Society 20, no. 3-4 (2014): 162–88. http://dx.doi.org/10.1177/1357034x14546357.

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Turning to the moment when phenomenology (Maurice Merleau-Ponty) meets process philosophy (Alfred North Whitehead), this article turns around three questions: (a) How does movement produce a body? (b) What kind of subject is introduced in the thought of Merleau-Ponty and how does this subject engage with or interfere with the activity here considered as ‘body’? (c) What happens when phenomenology (Merleau-Ponty) meets process philosophy (Alfred North Whitehead)? and builds around three propositions (a) There is never a body as such: what we know are edgings and contourings, forces and intensit

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Vinogradovs, Valerijs. "Kant’s Phenomenology of Humiliation." Journal of Value Inquiry 53, no. 2 (2018): 193–211. http://dx.doi.org/10.1007/s10790-018-9647-8.

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Dickson, Paul. "The phenomenology of evil." Journal of Value Inquiry 29, no. 1 (1995): 5–17. http://dx.doi.org/10.1007/bf01079059.

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Liu, Xiaoli. "Gödel’s philosophical program and Husserl’s phenomenology." Synthese 175, no. 1 (2009): 33–45. http://dx.doi.org/10.1007/s11229-009-9532-x.

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39

Pihlström, Sami. "Peirce’s phenomenology." Metascience 28, no. 3 (2019): 519–22. http://dx.doi.org/10.1007/s11016-019-00461-7.

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40

Hoy, David Couzens. "Genealogy, Phenomenology, Critical Theory." Journal of the Philosophy of History 2, no. 3 (2008): 276–94. http://dx.doi.org/10.1163/187226308x335967.

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AbstractThis paper explains the genealogical method as it is understood and employed in contemporary Continental philosophy. Using a pair of terms from Bernard Williams, genealogy is contrasted with phenomenology as an ‘unmasking’ as opposed to a ‘vindicatory’ method. The genealogical method is also compared with the method of Ideologiekritik and recent critical theory. Although genealogy is usually thought to be allergic to universals, in fact Foucault, Derrida, and Bourdieu do not shun universals, even if they approach them with caution. The conclusion is that genealogy is a viable and produ

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41

McNeilly, Jodie. "A Phenomenology of/with Total Movement: Response to Erin Manning." Body & Society 20, no. 3-4 (2014): 208–21. http://dx.doi.org/10.1177/1357034x14547524.

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In ‘Wondering the world directly’, Erin Manning criticizes phenomenology by drawing upon Merleau-Ponty’s reflections on the problems of his own project and the criticisms of José Gil. Manning claims that phenomenology goes ‘wrong’ in its privileging of the subject and processes of intentionality: the ‘consciousness–object distinction’. While phenomenology on this understanding alone is inadequate to account for movement and the body, process philosophy has the ‘ability to create a field for experience that does not begin and end with a human subject’. This article responds to Manning’s critici

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42

Malinkin, Alexander. "S.L. Frank on the Path to Social Philosophy: Experience of Comparative Analysis: G. Simmel, E. Husserl, M. Scheler." Sociological Journal 29, no. 3 (2023): 93–108. http://dx.doi.org/10.19181/socjour.2023.29.3.5.

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The article discusses the evolution of the views of S.L. Frank (1877–1950) on society and culture up until he created a completed socio-philosophical doctrine in 1929. A comparative textologically substantiated analysis of his views with the views of G. Simmel, E. Husserl, M. Scheler is carried out. The author shows that Frank, who adhered to psychologism in his methodology until 1915, makes a choice in favor of Neoplatonism, the latest form of which he finds in Husserl’s transcendental philosophy. The author believes that the concepts of Frank’s social philosophy were formed, among other thin

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43

Pankratova, O. S. "Empathy, Intentionality and "Other Mind": from Phenomenology to Contemporary Versions of Naturalism." Anthropological Measurements of Philosophical Research, no. 23 (June 30, 2023): 105–16. http://dx.doi.org/10.15802/ampr.v0i23.283616.

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Purpose. This article discusses researching the nature and basic structure of acts of empathy. Such research first requires answering the question: are empathic acts intentional acts of our consciousness? If the answer to this question is affirmative, then there is a need to answer the following questions: what are the features of acts of empathy as intentional ones? And can such acts be qualified as opening a special and complex type of access (epistemic, social, and ethical) to "other minds"? Theoretical basis. The research is based on the problems set by the phenomenological tradition and t

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Davis H., Duane. "The Philosopher of Modern Life: Baudelaire, Merleau–Ponty, and the Art of Phenomenological Critique." Natureza Humana - Revista Internacional de Filosofia e Psicanálise 11, no. 2 (2024): 153–80. https://doi.org/10.59539/2175-2834-v11n2-955.

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I compare poet Charles Baudelaire and philosopher Maurice Merleau–Ponty as social critics of modernity from within modern society. I explore Baudelaire’s unacknowledged influence upon Merleau–Ponty as a means of re–reading Merleau–Ponty’s phenomenology. I examine Baudelaire’s poetry as well as his essay, The Painter of Modern Life. Though the essay claims to be an analysis of the significance of the painter C. Guys, I argue that it can be read as autobiographical – revealing a sense of the poet as social critic of modernity. Likewise, Merleau–Ponty’s accounts of artists reveal a great deal abo

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Srubar, Ilja. "Phenomenology and Ideology: Tuckett’s “Phenomenological” Founding of “Social Science Proper”." Human Studies 43, no. 3 (2020): 471–86. http://dx.doi.org/10.1007/s10746-020-09549-0.

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Astakhov, Sergey. "Phenomenology vs Symbolic AI: Hubert Dreyfus’s Philosophy of Skill Acquisition." Philosophical Literary Journal Logos 30, no. 2 (2020): 157–93. http://dx.doi.org/10.22394/0869-5377-2020-2-157-190.

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A conflict between artificial intelligence (AI) researchers and phenomenologist Hubert Dreyfus arose in the 1960s and continued until the 2000s. The creators of the first AI programs believed that skill acquisition is a matter of solving problems by using particular mental representations,or heuristics. Dreyfus set out to prove that heuristics are not needed for skill acquisition because the human mind and body are capable of reacting to problematic situations in a flexible way without any mental representations. By clarifying the backstory of the conflict and analyzing the fundamental contrad

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Pankratova, O. S. "Empathy, Intentionality and "Other Mind": from Phenomenology to Contemporary Versions of Naturalism." Anthropological Measurements of Philosophical Research, no. 23 (June 30, 2023): 105–16. https://doi.org/10.15802/ampr.v0i23.283616.

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<strong>Purpose.</strong> This article discusses researching the nature and basic structure of acts of empathy. Such research first requires answering the question: are empathic acts intentional acts of our consciousness? If the answer to this question is affirmative, then there is a need to answer the following questions: what are the features of acts of empathy as intentional ones? And can such acts be qualified as opening a special and complex type of access (epistemic, social, and ethical) to "other minds"? <strong>Theoretical basis.</strong> The research is based

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48

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

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This article has two objectives. In the first part, I present a critical overview of the extensive anthropological literature that may be deemed “phenomenological.” Following this critique, which is built up around a classification into four different varieties of phenomenological anthropology, I discuss the relationship between phenomenological anthropology and the ontological turn (OT). Contrary to received wisdom within the anthropological discipline, I suggest that OT has several things in common with the phenomenological project. For the same reason, I argue, it is not accurate to posit O

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Thompson, Evan. "Representationalism and the phenomenology of mental imagery." Synthese 160, no. 3 (2007): 397–415. http://dx.doi.org/10.1007/s11229-006-9086-0.

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Miller, Kristie, Alex Holcombe, and Andrew James Latham. "Temporal phenomenology: phenomenological illusion versus cognitive error." Synthese 197, no. 2 (2018): 751–71. http://dx.doi.org/10.1007/s11229-018-1730-y.

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