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
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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.
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.
This article presents an excerpt from the results of a research financed by FAPESP (Fapesp Process: no. 2012 / 50681-1), which is shared by one of the authors with the rest of this work, they ...developed a investigation on a case study with the aim of showing possible contribution of the phenomenological method to the understanding of inclusive processes. In school realities it can be evidenced inclusive movements of people concerned and committed to the cause, however, they do not account for the inclusive process in its entirety, due to the lack of adherence of those who make up the structure and culture of the school and the person who wants to be included and had not been consulted. It is assumed that, understanding the phenomenological method, this is a possible path for the formation of the inclusive subject, as it enables the understanding of inclusive processes, more specifically, the starting point: gnosiological, ontological and psychological knowledge of the people involved.
This paper intends to analyze the question of the embodied subjectivity in Emmanuel Levinas’s work, starting from a specific point of view: the controversial reception of Husserl’s phenomenology. In ...the early period of his confrontation with Husserl, Levinas criticizes the excess of theoreticism in transcendental idealism. However, he then seems to discover right inside of it the conditions to bring the philosophical debate out of the limits of knowledge theory. This is when he recognizes the important role played by the body in the husserlian description of the act of sense-giving (Sinngebung). Though, while praising Husserl for his conception of sensibility – as the “Commentaires nouveaux” clearly show – Levinas actually proceeds to an original rethinking of the meaning of incarnation, beyond the purity of the ego, and the supposed “property” of the flesh.
The goal of this essay is to suggest some elements for a phenomenological critique of ideology, based on the philosophy of affectivity proposed by Maine de Biran at the beginning of the XIX century. ...It also draws on the work of the Belgian phenomenologist Marc Richir, who developed some of the concepts postulated by Maine de Biran into a theory of intersubjective affectivity centered on the concept of contagion. The last part is an attempt to use these concepts for a critical analysis of the influence advertisements have on our affective disposition and how said influence modifies our phenomenological comprehension of the world.
This paper will take a closer look at Levinas' ethical subject and diachronic time in relation to Heidegger's project of Being and Time. Throughout the analysis, I will show how Levinas reformulates ...Heidegger's task and overcomes its limitation by successfully construing “the whole of time”, in the mode of discontinuity. Levinasian Diachronic time reveals a new signi-fication of finiteness, to be a Messiah, who dedicates oneself to the suffering others without seeking other-worldly hopes, for the “responsibility of a mortal being for a mortal being” itself is “the relationship with the infinite”. Furthermore, I will argue that through this diachronic time, Levinas attempts to construct a new structure of eternity under the influence of Rosenzweig. Levinas declares that only after falsifying hopes are dissolved in despair, infinity breaks into time, and enables “mortal human beings” to participate in “immortality” through the time of the Other. Whereas Heideggerian ontology attempted to articulate the meaning of Being-in-general based on the being of Dasein and temporality, Levinas captures that the pri-mordial horizon of ethics is the manifestation of the face of the Other and diachronic time, which lead us to think beyond Being, namely, “the otherwise than being”.
Levinasian philosophy is characterized as a philosophy of ethical subjectivity and asymmetrical responsibility. Ethics is understood as the subject that gives itself entirely to the Other. However, ...the Other is never alone. His face attests to the presence of a third party who, looking at me in his eyes, cries for justice. There is no longer any question for the subject to devote himself entirely to the Other (ethical justice), to give everything to him at the risk of appearing empty-handed before the third party. How then to serve both the Other and the third party? The question of the political appears in the thought of Levinas with the emergence of the third party who, like the Other, challenges me and commands me (social justice). The third party establishes a political space. Politics is in the final analysis the place of the universalization of the ethical requirement born from face-to-face with the face of the Other.