Die Musikalität der Phantasie Ip, Leonard
Acta Universitatis Carolinae Interpretationes,
2020, Letnik:
10, Številka:
2
Journal Article
Odprti dostop
The article presents analyses of the manner in which “phantasy”, Marc Richir’s preferred concept of the imagination, can be observed and understood with clarity in relation to the experience of ...music. By elaborating examples of musical experience, to which Richir refers in his analyses of phantasy, it is shown that phantasy expresses itself as the originally affective dimension of experience, articulated by the correlation between the lived-bodiliness of phantasy (Phantasieleiblichkeit) and the sublime affectivity of the phenomenological apeiron. To this end, the systematic connection between music and phantasy, the concept of rhythm, the unique mobility of Phantasieleiblichkeit, and the sublime dimension of affectivity will be successively explored.
The purpose of this article is the phenomenological description of theatrical performance throughout the revision of some of the key-concepts of Hans Thies-Lehmann’s and Erika Fischer-Lichte’s ...reception theories from the perspective of Marc Richir’s thought concerning the architectonical transposition of experiencing. This revision includes the Freudian concept of “evenly hovering attention” (gleichschwebende Aufmerksamkeit) that Lehmann describes as the spectator’s optimal disposition of reception, and the concept of “perceptual multistability” which in Fischer-Lichte’s theory is meant to outline the spectator’s instability in the perception of the actor and the represented character. I will rethink the phenomenalization of the above mentioned phenomena primarily by introducing Marc Richir’s thoughts concerning the primacy of phantasia over perception and his description of the experience of the sublime. I will argue that the phenomenon of theatrical performance (in several cases) can be the ground of a collectively performed act of symbolic and aesthetic Stiftung.
DER SCHATTEN AN DER GRENZE DER EPOCHE Azzariti-Fumaroli, Luigi
Horizon. Fenomenologičeskie issledovanija,
2020, Letnik:
9, Številka:
1
Journal Article
Recenzirano
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The postulate of Husserlian phenomenology, according to which evidence is the giving of thought to the thing, also contemplates the possibility that certain ways of givenness may be achieved by ...transgressingthe dynamics proper to intellectual intuition. Thus, the primacy of direct perception would be replaced by a system of relations between thought and thing in respect of which there would be no single evidence. This outcome, rather than the finiteness of human subjectivity, should bring one back to the very essence of the object. Evidence would therefore know a conversion that would make it coincide with the ultimate degree of visibility, corresponding to the invariant element of the object.But the attestation, in Husserl’s reflection, of an a priori rooted in the factual or in a “definitively true world” would imply in turn the assumption of a perspective inclined to a form of realism sustained by a “minimum of reality.” This would entail a phenomenology in which the manifestation of entities is no longer linked to the subjective sphere but to a dimension of self-evidence within which the phenomenon coincides with its own evidence. In this sense Husserl seems to reach the acquiescentia in re ipso of the phenomenon: a dwelling of it in its own essence; a dwelling in which the phenomenon would not reveal itself through any grammar of the visible.
The article « La Défenestration » by Belgian philosopher Marc Richir has been translated into Russian for the first time for this issue of the “Horizon. Studies in Phenomenology.” In his early work ...“The Defenestration” Richir raises the question of relation between the subject and conceivable world. Here, a philosopher is pictured contemplating the world through the window of his tower. In such detachment from the world the thinker finds himself according to all Modern philosophies of consciousness. Husserl’s phenomenology inherits this detachment, since Husserl imposes the structure of transcendental ego as external to the world. Richir abolishes the concept of transcendental ego with the help of heideggerian Dasein, but analyzing Heidegger’s ontology he comes to the conclusion that the latter remains762 DENIS MIKHAYLOV (trans.), DARIA CHAGANOVA, GEORGY CHERNAVIN (ed.)fixated on beings. Believing a person to live in the fundamental openness of Being, Heidegger places such a person in the secondary world of “truth.” In order to overcome the remains of traditional philosophy in Heidegger’s ontology Richir turns to Merleau-Ponty’ “cosmology of the visible.” The author takes the Merleau-Ponty’s thesis that everything visible has something fundamentally invisible in it.This allows him to discover the universe of “nothing” (rien), which includes both the visible and what is “behind” it. As a result Richir overcomes the classical dualism of the sensual and the intelligible. The concept of defenestration places the subject and the world in the same universe.
This paper is a presentation of Russian translation of the article « La Défenestration » (1971) by MarcRichir. In this paper we depict the philosophical context in which the article was written and ...define its place in the totality of Richir’s works. Our main goal is to help the reader to understand the features of Richir’s complex thought and to give explicit definition to the term “defenestration.” The defenestration,understood as a philosophical concept, is a process of reconsideration of major phenomenological presuppositions. Thus, we distinguish three main steps of defenestration basing on Richir’s critique of previous phenomenologists: 1) the abolition of the transcendental ego as a structure external to “the world”; 2) the rejection of the universe of beings as the one and only universe people inhabit (moreover,such a universe of beings should not be anymore considered as homogenous space of representation);3) rethinking the phenomenalisation on the basis of “nothing” (rien) as a primary universe and, therefore,overcoming the classical dualism of the sensible and the intelligible. We conclude that by analyzing systems of previous philosophers through the concept of defenestration Richir in this early work determines the direction of his future philosophical research.
The purpose of this article is the phenomenological description of theatrical performance throughout the revision of some of the key-concepts of Hans Thies-Lehmann’s and Erika Fischer-Lichte’s ...reception theories from the perspective of Marc Richir’s thought concerning the architectonical transposition of experiencing. This revision includes the Freudian concept of “evenly hovering attention” (gleichschwebende Aufmerksamkeit) that Lehmann describes as the spectator’s optimal disposition of reception, and the concept of “perceptual multistability” which in Fischer-Lichte’s theory is meant to outline the spectator’s instability in the perception of the actor and the represented character. I will rethink the phenomenalization of the above mentioned phenomena primarily by introducing Marc Richir’s thoughts concerning the primacy of phantasia over perception and his description of the experience of the sublime. I will argue that the phenomenon of theatrical performance (in several cases) can be the ground of a collectively performed act of symbolic and aesthetic Stiftung.
A Chronology of Levinas’s Metaphorics Cowen Verter, Mitchell
Acta Universitatis Carolinae. Interpretationes,
2020, Letnik:
10, Številka:
1
Journal Article
Odprti dostop
Many readers of Emmanuel Levinas understand his thought as being oriented only by transcendence and therefore denigrate the immanent dimension of metaphor within his texts. Such readings reduce the ...complexities of Levinas’s text to a set of polemical, orthodox proclamations such as The Other is Most High and Ethics is First Philosophy. However, Levinas’s work invites us to contemplate not only transcendence, but also the way that immanence emerges though relationships with an infinitude of others, third persons whose voices murmur within the system of language, articulated in concrete elements such as metaphor. Levinas employs metaphor to converse with the inherited ways that temporal becoming has been articulated, recurrently reorienting them to expose a variety of ethical-phenomenological constellations. To expose the dynamics that remain clandestine to the orthodox interpretation, this paper will chronologically trace the development of various families of metaphors such as those of having and doing; those of dimensionality, those of orality, those of familiarity, and those of birth, gender, and death, thereby demonstrating the multitude of roles and perspectival positions assumed by the subject during its temporal becoming.
This paper aims to examine the impact and overlap of the philosophy of Emmanuel Levinas in connection with the issue of determining others in contemporary modern society, especially in relation to ...ethical theoretical background and real political practice. This paper aims to relate Levinasian philosophy to the phenomena of contemporary modern society, specifically, its ethics and political practice. This paper intends to capture the relevance of Levinasian philosophy to our current political and religious conflicts, the issue of refugees, immigrants, and the phenomenon of mass migration. In a broader sense, it also reflects upon the issues of racism and globalization as pertinent issues in our current age.
In this paper, I explore the thesis according to which ipseity cannot be conceived of without acknowledging a radical absence and alterity in its very core that makes it possible. To develop this ...thesis, I draw on Levinas’ reading of Descartes and Marion’s reading of Augustine. After a brief introductory part on what we could call, with Marc Richir’s term, the symbolic tautology of ipseity, I show how such a tautology is deconstructed by Levinas’ interpretation of the idea of the infinite in Descartes’ Third Meditation. I then proceed to contrast the results of this reading with Marion’s take on the problem of the memoria in Augustin’s Confessions. Both readings point towards a radical and immemorial dimension of absence that – by impeding the self from fully possessing itself – makes paradoxically ipseity possible in the first place. In the conclusion, I pose the question of whether – in order to account for this absence that reveals a transcendence in the most inner intimate of the self – one has to abandon phenomenology for ethics or some kind of new theology or if a strictly phenomenological description of this dimension of the experience of ipseity is possible.
