Phänomenologischer Realismus. Voluntative und intentionalistische Realitätsbegründung bei Scheler und Husserl

In this text I argue that a phenomenological conception of reality cannot simply consider ‚reality’ to be a feature of the objects of our experience, nor can ‚reality’ be understood as a somehow subconscious experience of resistance, as Max Schelers notion of a „primary resistance“ tries to show. In opposition to these insufficient conceptions I suggest – following some husserlian inspirations – that the notion of ‚reality’ is to be understood as a elementary feature of our experience of objects – not of the objects of our experience. Is this perspective accepted, a minimal ‚realism’ appears as a presupposition of the concept of intentionality.

phenomenon of chamberness and its incarnation in the chamber music and chamber ensemble: genre-ontological and semantic aspects

The article is devoted to chamberness identification, its meaning and specifics as a musical phenomenon. The aim of the article is to determine the ontological, semantic and genre specifics of chamberness and the nature of its embodiment in the fields of chamber music and chamber ensemble. The article is based on the integrative approach, proceeding from a combination of general scientific (cultural, phenomenological, historical, comparative) and special art criticism methods and approaches. The author considers chamber music and chamber ensemble as a nature of chamberness incarnation. Phenomenological, ontological, semantic, genre and categorical aspects are fundamental to this study. The substantial foundation of this study is primarily theoretical and phenomenological conception of a chamber ensemble, formulated in the scientific works of the article`s author. The state of the modern Ukrainian Chamberness (Cameralistics) and the Theory of the ensemble are briefly described. The role of musical chamberness category is characterized and its specificity is defined. The problems of definition and differentiation of “chamber music” and “chamber ensemble” concepts are considered. An ontological specificity of chamberness, determined by its human dimension and quantitative and spatial limitations, is determined.

Vulnerable Dignity, Dignified Vulnerability: Intertwining of Ethical Principles in End-of-Life Care

The aim of this article is to analyze how dignity and vulnerability, as declared principles of bioethics, both can be seen in a new light when they are thought of together, in their intertwining, in order to outline a proposal for an analytical framework for end-of-life care. It is thus shown, on the one hand, that the demand for respect for the equal dignity of every person, linked by the different anthropological and ethical theories to their autonomy as a rational agent, also refers to their fragile, vulnerable, and interdependent character, as an embodied subjectivity, sustained by a complex web of care. On the other hand, the vulnerability of these selves as others, constituted by the radical appeal of everything that affects them socially, emotionally, sensitively, and by their need for recognition and attention, would be pathological if it did not include the impulse towards autonomy, which, although precarious and connotative, requires dignified and equitable treatment. This intertwining of both principles points to a phenomenological conception of the person as a corporeal social existence, from which a number of studies on the attention to dignity and vulnerability at the end of life are analyzed.

Appropriation and Configuration

This chapter will seek to demonstrate that the process of appropriation also irrevocably inscribes the aesthetic parameters of a cinematic-historical way of thinking into our historical consciousness. Building on theories of the phenomenological relationship between the spectator’s body and the world, the first section develops a model of incorporative appropriation of history, which it connects to constructivist and cognitive approaches. The second section raises the specific experience of historical films described in the previous section to the status of paradigmatic core of a historical film genre, which it fleshes out based on a phenomenological conception of genre. Its systematic account of this genre integrates the theoretical discussion of the distinctive characteristics of historical films from the preceding chapters.

Historicity and Religiosity in Heidegger’s Interpretation of the Reality: With an Outlook to Adolf Reinach’s Contribution to Heidegger’s Phenomenological Conception

The question of whether Heidegger’s phenomenological contribution to the philosophy of being originates from his pre-philosophical attitude to theology or rather, it is the methodological question of phenomenology which influenced his thinking, is one of the most essential questions in Heidegger-research. Though, this has already been elaborated on in a broader sense, the publication of the Black Notes has opened new dimensions for discussion. It is not the aim of this paper to represent Heidegger’s concept of the history of being in the light of the new debates, but rather to confirm the thesis, that, in spite of the ‘turn’; in Heidegger’s thinking, his phenomenological hermeneutics was inspired, above all, by his reflection on Christianity. Moreover, the paper will question whether the linearity of Heidegger’s thinking about the historical being remains on the horizon of the religious phenomenon, as it is thematized in his early papers and lectures. While Heidegger’s early phenomenological approaches to religion and theology have been sufficiently elaborated on by several authors, and the phenomenological–hermeneutical relevance has been proven in his thinking, the linkage between the early philosophical approaches to the problem of religiosity and of historical being arising newly in Heidegger’s thinking from the 1930s is missing. The present paper will not just refer to the thesis that Heidegger’s theological background contributed to his questioning of being, and that it was influenced in different ways, but makes an attempt to reveal the internal dynamics of Heidegger’s early thinking prior to the publication of Being and Time and the time of composing the Contributions to Philosophy of those of Heidegger’s lectures which remain in the parallel analysis of religiosity and historicity.

Phenomenology and Experimental Psychology: On the Prospects and Limitations of Experimental Research for a Phenomenological Epistemology

Husserl’s transcendental phenomenology is first and foremost a science of the structures of consciousness. Since it is intended to yield eidetic, i. e., a priori insights, it is often assumed that transcendental phenomenology and the natural sciences are totally detached from each other such that phenomenological investigations cannot possibly benefit from empirical evidence. The aim of this paper is to show that a beneficial relationship is possible. To be more precise, I will show how Husserl’s a priori investigations on consciousness can be supplemented by research in experimental psychology in order to tackle fundamental questions in epistemology. Our result will be a phenomenological conception of experiential justification that is in accordance with and supported by empirical phenomena such as perceptual learning and the phenomenon of blindsight. Finally, I shall shed light on the systematic limits of empirical research.

We-Synthesis

The purpose of this paper is threefold: (1) To show the basic contours of transcendental subjectivity in the later work of Edmund Husserl, especially the Cartesian Meditations and the Crisis, and in the strictly phenomenological work of Michel Henry, especially Material Phenomenology; (2) to highlight Henry’s radical critique of Husserlian intersubjectivity and show that such critique, while valuable in its intention, is ultimately misguided because it neglects the important contribution Husserl’s complicated vocabulary of lifeworld makes to the study of intersubjectivity; and (3) to point toward a phenomenological conception of intersubjective practice we may call the realm of we-synthesis that prioritizes the first-person perspective rooted in empathy, which enables meaningful engagement with the second-person perspective. Working in conjunction with Husserl and Henry on the phenomenological conception of shared life enables the recuperation of the fragile line between subjectivity and intersubjectivity.

“Christian Philosophy”

In this chapter, Jean-Luc Marion offers a sweeping account of the history of recent Christian philosophy (especially in light of the debates between Émile Bréhier and Étienne Gilson). Arguing that the majority of Christian philosophy has functioned according to a “hermeneutic” approach, Marion suggests that far from being marginalized in recent history, Christian philosophy has been quite prominent. Despite the substantial pedigree of hermeneutic Christian philosophy, Marion considers three objections to it as the best way forward. Proposing instead a “heuristic” approach that allows for a specifically phenomenological conception of revelation and charity, Marion attempts to open new spaces for thinking about Christian philosophy in ways that are both philosophically substantive and theologically responsible.

Un origen en la fenomenología del habitar a partir de la representación simbólica del espacio

El texto a continuación, busca profundizar sobre aquellos elementos originales que habrían motivado al individuo, a la adaptación de su entorno como estrategia de representación simbólica, la que alcanzará con el desarrollo de una concepción fenomenológica del espacio y el tiempo, y cuyo origen aparecerá junto a su anhelo de protección y su voluntad para organizar sus hábitos, modos de convivencia y comunicación. A partir de su experiencia del mundo, será capaz de trasladar aquellas vivencias al interior de su morada, concibiendo por vez primera, aquella unión entre exterior e interior como posibilidad de representación de su mundo interior reconociendo los fenómenos que lo rodean. De este modo, aparecerá la posibilidad de reparar aquella brecha existencial impuesta por la distancia espacial y temporal que lo separa de la realidad, o aquello que le resulta inalcanzable y doloroso. La caverna, específicamente sus paredes, constituyen los límites de aquella primera morada donde se configura la escena a través de la cual será capaz de representar su propio mundo interior-exterior como unidad indivisible y posibilidad de trascendencia simbólica que le permitirá concebir su presencia armónica en el cosmos. The following text, seeks to deepen on those original elements that could have motivated the individual, to adapt their environment as a strategy of symbolic representation, which will be achieved with the development of a phenomenological conception of space and time, and whose origin appears together with its desire for protection and willingness to organize their habits, their ways of living together and communication, from their own worldview. From its experience of the world, it will be able to transfer those experiences to its interior, conceiving for the first time, that union between exterior and interior as a possibility of representation of its inner world recognizing the phenomena that surround its. Thus, it will appear, the possibility of repairing that existential gap imposed by the spatial and temporal distance that separates it from reality, or for what turns out unattainable and painful. The cavern, specifically its walls, constitute the limits of that first dwelling where the scene is configured through which he will be able to represent its own inner-outer world as an indivisible unit and the possibility of symbolic transcendence that will allows him to conceive his harmonious presence in The cosmos.