This book intends to present Mamardashvili's philosophical perspective on modern society by exemplifying in different ways its distinctive contribution to the greater philosophical landscape. It ...allows a wide audience to discover the remarkable insights of Mamardashvili's philosophy.
Horizons of Phenomenology Yoshimi, Jeff; Walsh, Philip; Londen, Patrick
2023, 2023-04-11, Letnik:
122
eBook
Odprti dostop
This is an open access book which explores phenomenology as both an exceptionally diverse movement in philosophy as well as an active research method that crosses disciplinary boundaries. The volume ...brings together lively overviews of major areas and schools of phenomenology, as well as the most recent applications across a range of fields. The first part reviews the state-of-the-art in various areas of contemporary phenomenology, including several distinct schools of Husserl and Heidegger scholarship, as well as approaches derived from Merleau-Ponty, de Beauvoir, Fanon, and others. An innovative quantitative analysis of citation networks provides rich visualizations of the field as a whole. The second part showcases phenomenology as a living discipline that can advance research in other areas. While some areas of interaction between phenomenology and other disciplines are by now well established (e.g. cognitive science), this volume sheds light on newer areas of application. The goal is to move beyond discussions of philosophical method and highlight scholars who are actually doing phenomenology in a variety of areas, including: Embodiment and questions of gender, race, and identity, The arts (visual art, literature, architecture), and Archaeology and anthropology. This volume offers a concise introduction to cutting edge phenomenological research and is suitable for both students and specialists.
In the first of two essays on the ontological ground of otherness, and its phenomenological availability, we argue that what we call the “occasion” within the encounter of others are sources as well ...as re-sources for disclosing the results of a construction and concealment of a secret identity, one we keep from ourselves even though we have created it. Yet, individuals are capable of returning their encounters to the well of sensus communis, and that sensus communis is as natural as it is cultural. Human beings are not compelled to interpret strangeness as threat, even if we are culturally compelled to interpret strangeness itself. Narrative lives in our sensus communis, and it is open, revisable, even danceable. Immediacy is person, the person that is community, and it is sublime, is both liked and disliked.
Los cincuenta y un exempla de El Conde Lucanor, escritos por el excéntrico Juan Manuel, representan una audacia inédita tanto en el sistema de géneros de la baja edad media como dentro de la ...literatura ejemplar. Esto se debe a su trabajo literario sobre un corpus sapiencial de conocimiento transmitido mediante la escritura y la oralidad. Con un lugar central en la tradición literaria española, este libro habilita la indagación de la construcción de 'lugares comunes' que llegan hasta nuestros días en forma de sentido común a partir del trabajo literario sobre la figura de un animal particular, el raposo. Las teorías de la recepción permiten pensar de qué modo un texto con seis siglos de distancia léxica, sintáctica y ontológica puede operar y construir sentido eficientemente en lo referido a la humanización de animales y animalización de personajes humanos. La fenomenología de Iser, la 'forma común' trabajada por Giorgi (2006), la idea de creación ex nihilo de Castoriadis (2010) y la concepción de los 'géneros discursivos' de Bajtín (2008) habilitan una línea de indagación sobre cómo la literatura contribuye a crear y formar órdenes de sentido propios de la cotidianeidad.
Brandom mostra, entre outras coisas, como Hegel, muito antes de Wittgenstein, näo apenas via claramente o problema fundamental de seguir uma regra, mas também propunha uma sol^äo baseada na natureza ...social das normas. Nesta parte Brandom comenta os tres primeiros capítulos da FE: Brandom interpreta o capítulo sobre a Razäo como um novo modelo de açäo, näo mais como um evento mental ou volitivo que simplesmente acontece, mas como um processo a ser produzido. Esta parte comenta o capítulo VI da FE: o espirito. A última liçâo do livro de Hegel é a seguinte: "Compreendermo-nos enquanto estrutura pós-moderna da normatividade, comunidade, e autoconsciencia individual que é articulada por práticas de reconhecimento tem a forma da confiança.
Henrik Ibsen's The Wild Duck (Vildanden) explores a complex landscape of relationships surrounding Hjalmar Ekdal and his old friend Gregers Werle. In an apparent act of kindness, Gregers' father, ...Haakon, sets Hjalmar and his wife Gina up to run a photographic business. In the loft above the studio are various animals rescued by the Ekdal family and amongst them is the prized wild duck previously shot by Haakon-a symbol of senseless destruction and existential salvation. When Gregers uncovers a secret connecting the two families, he seeks to expose the truth through what he thinks is an act of kindness. Drawing on phenomenology in this article, I offer a thematic consideration of "deep kindness" (and its failure) in The Wild Duck to explore complex material and intersubjective connections between self and world extending beyond psychology. Phenomenology examines lived experience in the world and the way it presents itself to consciousness. On this account, the self is always relational to others-as revealed by Gabriel Marcel's concept of "disponibilité" (availableness) and Edith Stein's account of "empathy". Ibsen sets out a phenomenology of kindness by allowing the phenomenon to show itself in its manner of appearing through material specificity in the text.
Monstrosity has its recognized place in cultural narratives but in philosophical discourse it remains mostly untouched. In my paper I make an attempt at phenomenological inquiry into the experience ...of the Other’s monstrous body. I am beginning with some remarks concerning Georges Canguilhem and Michel Foucault, the philosophers who devoted some attention to the problem of monstrosity and the monstrous, but my analysis is mainly based on the works of Bernhard Waldenfels, Edmund Husserl and Maurice Merleau-Ponty. Waldenfels emphasizes that the corporeal self is somehow perceived as alien, always somewhat distanced and not totally graspable. He also argues that the closer the Other, the stronger activation of the boundary between the spheres of the ownness and the alienness is caused. A promising framework for the analysis of the ambivalent reaction brought about by the encounter with a monstrous human body can be provided by Husserl’s phenomenological inquiry into the process of pairing, developed in his Cartesian meditations. It seems that in this experience the pairing process is frustrating and deranged because the process of apperception is disturbed by a cluster of untypical or quite unique characteristics of the monstrous body. In result, its sense remains unclear, puzzling and challenging. Interesting light on the experience of the Other’s monstrous body could shed Merleau-Ponty’s phenomenology, especially the ideas of flesh and chiasm outlined in his last work. The radical character of the monster, while does not render it something totally different from the own, elucidates, however, the contingency of the order under which the human corporeality is subsumed.
Het observeren van het denken Daub, Willem
Algemeen Nederlands tijdschrift voor wijsbegeerte,
10/2020, Letnik:
112, Številka:
4
Journal Article
Recenzirano
Laat me dit aan de hand van een paar voorbeelden toelichten. Het zou zomaar kunnen zijn dat dit alles een belemmering heeft opgeworpen tegen het juiste begrip van beelden in ons denken, en dus een ...belemmering tegen een juist inzicht in onze denkprocessen. 1. Petitmengin, C.Year: (2007)Towards the Source of Thoughts: The Gestural and Transmodal Dimension of Lived Experience, Journal of Consciousness Studies14(3), pp. 54-82.
