Opening up to the world and individual reflective experience are fundamental pillars in the phenomenological approaches of Landgrebe, Fink, and Patočka. In the special case of Landgrebe and his ...constructive phenomenology, he seeks to address the problems of metaphysics through the clarification of meanings through the phenomenological interpretation of questions of idealism. For Landgrebe, strict knowledge coincides with the absolute, which arises from the possibilities of meaning or sense. The recovery of metaphysics, innate in the human being, requires evaluating the metaphysical origin of the birth of man. In this way, Landgrebe proposes to initiate the phenomenological path by seeking the path to the absolute in the depths of subjectivity. This path leads us to face the intersubjectivity of the world as objective and the primacy of the "you" over the "I". Landgrebe's original metaphysical phenomenology seeks to overcome the dualism between consciousness and being, and between knowledge and belief. The analysis of the intentional structure of the horizon reveals an absolutist concept that goes beyond man and his knowledge, representing both the basis and the link between them. Movement becomes the unique and original connection between subject and world.
En el siguiente trabajo se aborda la confrontación de Eugen Fink con Martin Heidegger de cara al concepto de mundo. En este sentido se analiza el contraste entre un concepto existencial de mundo, del ...modo como el Heidegger de la ontología existencial lo desarrolla, y un concepto cosmológico de mundo, que Fink propone a partir de su interpretación del giro (Kehre) heideggeriano y que lo conduce hacia el despliegue de una ontología cosmológica del juego, cuyo camino filosófico-metódico queda abierto por una fenomenología especulativa en contraposición o como superación de la fenomenología hermenéutica heideggeriana.
In the literature on Derrida's philosophical formation, the name of Eugen Fink is usually forgotten. When it is recalled, it is most often because of his 1930s articles on phenomenology. In this ...paper, I claim on the contrary that Fink's writings exerted a lasting influence on Derrida's thought, well beyond his early phenomenological works. More specifically, I focus on a 1957 paper presented at a conference on Husserl's thought where Fink formulates an important distinction between operative and thematic concepts. By adopting both historical and theoretical perspectives, I show how this couple of notions can help to understand Derrida's singular way of reading philosophical texts. In particular, I present the Derridean concept of supplement as a reworking of Fink's notion of operative concept. I conclude by suggesting that deconstruction can be understood in part as a radicalization of Fink's theses.
El mito de Narciso puede servir como sugerente metáfora para plantear algunas cuestiones antropológicas y gnoseológicas fundamentales, sobre todo en lo que hace referencia a la peculiar relación del ...hombre consigo mismo. Tomando pie de esta historia se plantea aquí la tesis de que la autorreferencialidad es el destino inevitable del ser humano. Pero hay diversos modos de entender la autorreferencialidad, no hay que entenderla necesariamente como una estructura que aboque a un solipsismo inmanente insuperable. Tomando a Inciarte como trasfondo de estas reflexiones, se analiza esta problemática en los casos de Eugen Fink y Michel Foucault para mostrar esta diversidad de vías interpretativas.
Work in what has been known as the theological turn in French phenomenology describes the way in which human beings are always, already open to a religious encounter. This paper will focus on Levinas ...as a proper transcendental phenomenologist as would be characterized by parts of Husserl and Husserl’s last assistant Eugen Fink. What Levinas does in his phenomenology of the face/other (which gets tied up in religious language) is to describe an absolute origin out of which the subject arises. This point of origin structures the self in such a way as to always, already be open to that which overflows experience and, thus, makes possible the very experience of an encounter with the numinous. Such an approach to religious experience for which I am arguing simply takes Levinas at his word when he declares “The idea of God is an idea that cannot clarify a human situation. It is the inverse that is true.” (“Transcendence and Height”) Understanding the structure of the subject as open to that which cannot be reduced/totalized/ encapsulated is to recognize that the human situation is ready for the possibility of religious experience.
Eugen Fink's interpretation of play is virtually absent in the current philosophy of sport, despite the fact that it is rich in original descriptions of the structure of play. This might be due to ...Fink's decision not to merely describe play, but to employ its analysis in the course of an elucidation of the ontological problem of the world as totality. On the other hand, this approach can enable us to properly evaluate the true existential and/or ontological value of play. According to Fink, by integrating beings into the imaginary play-world, we become able to transcend mere circumscribed individual entities and encounter reality as such in a new, more profound way. This positive ontological value of play is, however, forgotten because the imaginary dimension of play is traditionally interpreted as a virtual imitation of a model reality which already actually exists somewhere else. For this reason, Fink returns to the Platonic interpretation of play, which laid the foundations for this understanding, and offers a thorough critique thereof. Fink demonstrates how Plato's interpretation of play as a mirror reflection does not get to the essence of the act of play and how it stresses only its inessential traits. In reality, play is not a less real copy of an actual, serious action: the essence of the imaginary dimension of play is not to represent a circumscribed action, event, or being. As the analysis of its structure reveals, the proper essence of a playful action is rather to symbolize a certain whole, which is irreducible to its actual parts. Players thus necessarily understand individual realities with regard to the whole of the play-world in which they integrate them, i.e. they understand them differently than as objects.
According to Eugen Fink, a thorough elucidation of the meaning of play has the capacity to lead us towards an understanding of the world as a totality. In order to go beyond Plato's understanding of ...play as an inferior copy of serious action, Fink provides an analysis of the cultic game. This form of playing cannot be said to be the origin of all play, but it enables us to demonstrate how the act of playing transcends circumscribed beings inside the world and provides a relationship with a higher whole, in which the community participating in the play is encompassed. A masked shaman does not represent a particular god, but brings to presence the action of gods upon humans as such. Thus, the cultic game is a symbol of a more important reality, not an inferior representation of an individual reality. This, however, is still not a sufficiently radical interpretation of the ontological dimension of play: the whole is only understood as an action of gods, i.e. mediately. Fink strives to demonstrate on the contrary, how play is a fundamental understanding of the world as a whole without any mediation. Such a relationship is, according to him, essential for humans, and it is already anticipated in several fundamental human actions such as work, combat, governance and love. The reason for this is that these actions all fight against human finitude against the background of the infinitely powerful world. But again, these actions only relate to the world by transforming factual entities that surround us, i.e. again only mediately. For this reason, Fink demonstrates, through another series of structural descriptions, how humans, things, space and time are all profoundly transformed when they enter the playing field. Fink thus presents a complex of reasons on the ground of which we can consider play as the only human activity that teaches us in a direct way how to transcend individual beings and understand their relationship with the world as a totality.
PDF
