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  1. 2 Filozofia (Philosophy)

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  1. 1 Nitche M.

  2. 1 Nitsche M.

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  1. 1 2015

  2. 1 2014

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O TOM, CO VIDÍME V MLZE. FENOMENOLOGICKÁ ESEJ O NEPŘEDSTAVITELNOSTI NELIDSKÉHO

100%
Nitsche M.
Filozofia (Philosophy)
|
2014
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vol. 69
|
issue 7
604 – 612
EN
The main goal of this paper is to analyse the inconceivable of non-human (e.g. animal, angelic, etc.). The essay distinguishes two approaches to this inconceivable, a negative and a positive one. The negative approach (connected here with the “linear” model of perception) denies the inconceivable, and tries to convert it into some kind of representation (e.g. Descartes’s chimeras). The positive approach (connected to the “topological” model of perception) accepts to some extent the inconceivable of non-human, but it overcomes at the same time the conception of representation as such. The question is then, how depiction and imagination should be explained in the framework of the topological model of perception. As an example of a topological perception, the essay analyses the experience of perceiving in the fog.
2

TOPOLOGIE TRANSFORMATIVNÍ LOKALIZACE: ODVOZENÍ PERSPEKTIVY SKUPINY Z AMBIVALENCE PERSPEKTIVY PRVNÍ A DRUHÉ OSOBY

88%
Nitche M.
Filozofia (Philosophy)
|
2015
|
vol. 70
|
issue 9
715 – 725
EN
The paper aims to propose a phenomenological topological model of collective perspective. In this framework the paper analyses Husserl’s accounts of inter-subjectivity emphasizing the difference between early and late conceptions of Einfühlung. The early conception (until 1916) derives the inter-subjectivity from the localizing of haptic perceptions on my visually perceived body (i.e. from the Körper to Leib-körper transformation). The late, and more famous, conception conceives Einfühlung rather as a direct perception of the other’s expressions. The earlier account inaugurates a specifically transformative aesthesiological-kinetic layer, which is further considered to be a possible basis of inter-subjectivity. The emphasis in the layer-based theory of inter-subjectivity is not laid on the interactivity among two or more agents (as it is in interactivism in contemporary social cognition research), but rather on the subject’s involvement in layers of experience. Consequently, the collective perspective is not derived from the autonomy of interaction, but from a topology of transformative layers.
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