Search results - CEJSH

1

Note on Metaphysics

100%

Migasinski J.

Przegląd Filozoficzno-Literacki

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2007

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vol. 6

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issue 3-4(18)

519-538

EN

The author focuses on uses (and meanings) of the term 'metaphysics' that are inherent in the philosophical tradition but are different from or opposed to the most common (classical) treatment of metaphysics as a domain of objective knowledge, as 'science of being qua being'. Such uses are found in 'late' dialogs of Plato, in Descartes' 'first philosophy', in Kant's critical metaphysics and its phenomenological continuation in Husserl and in Heidegger's introduction of timeliness and historicity into fundamental structures of Being.

2

NOVÝ POHĽAD EDMUNDA HUSSERLA NA IDEEN I

100%

Kunschová J.

Filozofia (Philosophy)

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2006

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vol. 61

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issue 1

16 - 29

EN

The objective of the article is a comparison of three texts by Edmund Husserl:'Ideen I', its revision in 'Hua XXXIV' and 'Epilogue' of 'Ideen III'. There are internal (thematic) and external (resulting from author's motivation) connections between these three texts which - also as a justification of this comparison - will be examined in this article. The comparison should give answers to several questions: Why did Husserl decide to do this revision? What changes did he make? Should we regard these changes as important interventions into certain phenomenological topics? What are the results of this comparison for the phenomenological method? By means of these texts several chosen phenomenological themes - such as the problematic of consciousness, intentionality, natural and phenomenological attitudes, method etc. - can be presented, as well as a new view of them 16 or 17 years later. The last text introduces also Husserl's résumé of the idea of philosophy.

3

TO SEE THE INVISIBLE. FROM PHENOMENON TO SPECTER, OR ANALYSIS OF A CASE OF PHILOSOPHICAL IMAGINATION

100%

Migasinski J.

Przegląd Filozoficzno-Literacki

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2008

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vol. 6

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issue 4(21)

93-117

EN

In this paper, the author analyses a case of philosophical imagination as a variant of 'anthropological imagination'. This example is the growing radicalization of the conceptualization of the phenomenon of human body in the work of three phenomenologists - Husserl, Merlau-Ponty, and Levinas. This radicalization consisted in passing from the conceptualization of human body as an empirical phenomenon, through treating it as a phenomenon reduced to a certain structure, to treating human corporeality as a phantasm of the sharpest ethical duty.

4

CORPOREALITY AND INVOLVEMENT IN EPISTEMOLOGICAL PERSPECTIVE (Cielesnosc i zaangazowanie w perspektywie epistemologicznej)

100%

Kapusta A.

Zagadnienia Naukoznawstwa

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2009

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vol. 45

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issue 1(179)

67-104

EN

In the paper, the author presents phenomenological ideas of corporeality by Husserl, Merleau-Ponty, and Sartre showing, how living body is experienced and involved in human world. The bounding between body and its environment, as well as its role in creation of intentions and formation of our understanding of the world are of exceptional significance. He shows, what implication such an understanding of the body has for popular in contemporary cognitive science concept of 'representation' as well as for propositional of knowledge . Finally, he tries to show, to what extend phenomenological concept of corporeality of mind is parallel to pragmatists concept of action.

5

PAUL RICOEUR (1913 - 2005)

80%

Sivák J.

Filozofia (Philosophy)

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2006

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vol. 61

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issue 1

30 - 45

EN

The paper gives an overview of the life and work of a world-known French philosopher, written on the occasion of his recent death. Ricour was a follower of the traditions of existentialism and personalism. Later he accepted the phenomenological method which he applied first on the acts of will and later also on the acts of apprehension and speech. This leads phenomenology as far as to hermeneutics. Only a man or woman of parts, who were forgiven, are really acting persons. The phenomenology of a guilty person becomes the phenomenology of a person in parts, culminating in the ontology of action which is the core of Ricoeur's philosophy of life and his personal engagement.

6

EXPERIENCE OF ADULTS WHO WERE “UNSCHOOLED” DURING THEIR YOUTH: A PHENOMENOLOGICAL APPROACH

80%

Gaudreau J., Brabant C.

Pedagogický časopis (Journal of Pedagogy)

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2021

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vol. 12

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issue 1

29 - 53

EN

To better understand the experience of unschooling, non-directive in-depth interviews with five Quebec adults who had experienced it were conducted according to a phenomenological approach, revealing their perceptions of their educational experiences and their families, as well as their views of the world. Certain aspects of the testimonies corroborate the results of previous studies concerning self-directed learning, use of information technology, development of interests, and participation in a support group; others reveal limits when it comes to learning perseverance, pursuit of complex learning goals, school integration, and evaluation. The participants also spoke of family conflicts, parental control, negligence, and the influence of this experience on their views of society, work, the school system, and the role of government in education.

7

ENJOYMENT IN LEVINAS AND THE AESTHETICS OF EVERYDAY LIFE

80%

Hoyos Morales A.

ESPES

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2021

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vol. 10

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issue 2

72 – 87

EN

Through the concept of enjoyment in Levinas, this paper examines the phenomenological and ontological dimension of everyday aesthetics. Enjoyment, in Levinas, forms an essential element in the constitution of the subjectivity of the human being and is no longer to be seen as a moment of ‘inauthenticity’ or ‘alienation’. The experience of the objects of everyday experience is not related to that of objects of representation or of tools, but rather to that of a system of nourishment into which the subject is integrated, as in an ‘element’ or ‘atmosphere’. This constitutive closeness of enjoyment indicates the fundamental difference between what we understand as everyday aesthetics and other aesthetics characterised by contemplation or disinterest.

8

PHILOSOPHY IN CONTEMPORARY GEORGIA (Filosofiia v suchasnii Hruzii)

80%

Tevzadze G.

Філософська Думка

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2010

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issue 4

14-26

EN

The article is devoted to the contemporary developments of the 16-century-old professional philosophy in Georgia. The term 'contemporary' here defines the period after 1953 in soviet and post-soviet Georgian history, when totalitarianism remained, albeit in its milder form. Along with the recognized philosophers (Sh. Nutsubidze, K. Bakradze, S. Danelia, S. Tsereteli, Z. Kakabadze, et al.) the achievements of young philosophers working in Georgia, as well as abroad, are shown in the article.

9

ON JEAN-LUC NANCY'S PROJECT FOR THE 'DECONSTRUCTION OF CHRISTIANITY'

80%

Nawrocki A.

Kwartalnik Filozoficzny

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2007

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vol. 35

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issue 1

37-59

EN

This article discusses an attempt to answer the question posed by Jean-Luc Nancy in his book entitled 'La Déclosion': 'Is the Jew-Greek that Derrida describes at the end of 'Violence and Metaphysics' not a Christian?' At the beginning, the author outlines the issues that are introduced by the uncertainty expressed in this question concerning the nature of Christianity and attempts to present the basic theses of deconstruction as viewed by Nancy. Next, the author describes a fragment of the Book of James (James 1, 17) that describes the godly gifts. The traits of Jewish and non-Christian thought included in this fragment are pointed out. The next part emphasizes the aspect of the specifically Christian attitude towards the question of godly gifts. Thus, the author indicates that in the Christian view of this issue there is content that it is impossible to find in Jewish and non-Christian Greek thought. In conclusion, the author draws attention to the concurrence of the conclusion with certain findings of contemporary phenomenology.

10

SATUROVANÝ FENOMÉN

80%

Marion J.-L.

Filozofia (Philosophy)

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2007

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vol. 62

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issue 5

378-402

EN

The author tries to outline the new possibilities the phenomenology offers for the considerations of a specific type of phenomenality which in some respects goes beyond the rules of phenomenalization as defined by Husserl in connection with 'the principle of principles' as well as exploring the horizon, i.e. the constitutive condition of any giving. While the phenomenon - equally with Kant and Husserl - gives itself to the extent corresponding its intuition inadequacy or 'lacking' of intuition, the author tries to outline (with all consequences included) such a conception of a phenomenon, which would be marked by a 'surplus' of intuition. Drawing on Husserl and especially on Kant, the definition of the 'saturated phenomenon' proceeds step by step on the ground of a critical interpretation of some Kantian concepts. Such an unconditioned and irreducible phenomenon transcends in its nature everything the intentional meaning is able to comprehend. From this it is obvious, that the concept of a saturated phenomenon urges us to revise also the phenomenological concept of subject as a constitutive instance (facing the saturated phenomenon the subject on the contrary becomes a constituted instance). Further, the phenomenological analysis borders here a certain type of religious experience.

11

NA CESTE K VECIAM SAMÝM (K HEIDEGGEROVEJ INTERPRETÁCII HUSSERLOVEJ FENOMENOLÓGIE )

80%

Muránsky M.

Filozofia (Philosophy)

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2010

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vol. 65

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issue 1

12-26

EN

Heidegger's interpretation of Husserl's 'Logical investigations' as presented in his lectures 'History of the concept of time: Prolegomena' (1925) was a remarkable contribution to the development of phenomenology: First, Heidegger starts with the interpretation of intentionality and his considerations become thus methodologically transparent (contrary to the language of 'Being and time', in which the term is missing). Second, Heidegger managed to answer the question: Why is Husserl's phenomenology the philosophically decisive alternative when compared to the domination of reflexive consciousness and logical judgment in modern philosophy? It is because concepts are not the representations of things any more; as the 'states of things' they are explicit expressions ('parts') of an implicitly given meaning ('whole'). Third, Heidegger's interpretation includes the fundamental question of being in its three meanings (copula, the sentence about existence, the sentence about identity), due to which the status of the explanation of 'reality' (which is more than the 'reality' of single things) changes as well.

12

PHENOMENOLOGY AS A TRANSCENDENTAL THEORY OF THE POLITICAL WORLD (Fenomenolohiya yak transtsendentalna teoriya politychnoho svitu)

80%

Gniazdowski A.

Філософська Думка

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2009

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issue 1

66-79

EN

The main problem of the paper is to what extent the political can become a subject of phenomenology as a transcendental philosophy. Its starting point is Ludwig Landgrebe's thesis that if phenomenology is to be a transcendental philosophy, it is - consistently thought out to an end - a transcendental theory of history. Referring to this thesis, the author poses the question: would the meaning of phenomenological transcendentalism not be consistently thought out to an end only if phenomenology proved its capacity as a transcendental theory of the political? In order to answer this critical question Landgrebe's thesis is interpreted from the perspective of Klaus Held's project of a 'phenomenology of the political world'. The author of this paper analyses the categorial relationship between both projects and poses two questions in this context: To what extent the problem of the political falls within the scope of phenomenology as a transcendental theory of history and how far the phenomenology of the political world can be understood as a transcendental theory of the political.

13

Cognitive Powers of Poetry

80%

Nasilowska A.

Teksty Drugie (Second Texts)

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2007

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issue 3(105)

6-10

EN

There is a similiarity beetwen the approach of a Phenomenologist on the one hand and the general cognitive principles of the modernist poetry on the other. This sort of poetry follows the rule of removing the previous assumptions in order to return to the epistemologically primal situation in which the object and the subject are brought together. The works of Julian Przybos constitute the most eminent example of this approach in Polish poetry.

14

HUSSERLOVA TRANSCENDENTÁLNA FENOMENOLÓGIA A DESCARTES I

80%

Ješič M.

Filozofia (Philosophy)

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2006

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vol. 61

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issue 5

387 - 402

EN

Similarly to Husserl's gradually developing view of the fundamental phenomenological questions also his relationship to the philosophy of R. Descartes and to the history of philosophy as a whole underwent several changes. There is for example his shift from stressing (Descartes') 'universal attempt at doubt' to 'misunderstanding of Descartes' own discovery of ego'. Husserl sees Descartes' methodical skepticism as a crucial historical impulse for articulating his own conception of 'epoché'. Descartes' methodical skepticism and Husserl's putting in brackets the general thesis about the existence of the world show the closest parallel between their philosophical doctrines. Further, similarly to Descartes Husserl also aims at reforming the philosophy of his time; in Descartes' 'Meditations on first philosophy' he finds the way leading to transcendental phenomenology. However, there are also differences in their projects of universal philosophy. While for Descartes the model of his 'mathesis universalis' is mathematical science, Husserl aims - with far reaching consequences - at creating transcendental phenomenology as a strictly scientific philosophy which must offer a fundamental organon to all other sciences and thus enable them to undergo fundamental reforms.

15

Kilka uwag o fenomenologii Władysława Stróżewskiego

80%

Dembiński B.

Kwartalnik Filozoficzny

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2019

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vol. 47

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issue 2

89 - 100

EN

The presented text, prepared for a scientific conference on the philosophical work of W. Stróżewski and W. Tatarkiewicz, presents an analysis of selected issues regarding the concept of phenomenology implemented in the work of W. Stróżewski. It is an original concept, the essence of which boils down to an attempt to combine broadly understood classical philosophy with many threads of the various proposals by representatives of the phenomenological position. The understanding of phenomenology proposed by W. Stróżewski is an important voice in the discussion about the scope of possible applications of the phenomenological method in contemporary philosophical research. It can also become an important source for in-depth studies on the essence of phenomenology itself.

16

Kant's Empirical Realism

80%

Chlewicki M.

Przegląd Filozoficzny. Nowa Seria

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2004

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vol. 13

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issue 4(52)

347-361

EN

The author undertakes as interpretation of the 'Critique of Pure Reason' in which transcendental idealism and empirical realism are equated with one another. He proceeds by first asking if such an equation is possible, and then inquires how its acceptance would change the standard interpretation of Kant's thought and whether it will be helpful in presenting his ideas in their true colors. The author claims that such reading of Kant may be more interesting if it is seen in the light of phenomenology. He is not only concerned to emphasize similarity between some conceptions of transcendental idalism (empirical realism) of Kant and Husserl, but shows how the proposed reading of Kant helps to detect Kantian inspiration in much of contemporary philosophy.

17

HUSSERLOVA TRANSCENDENTÁLNA FENOMENOLÓGIA A DESCARTES II

80%

Ješič M.

Filozofia (Philosophy)

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2006

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vol. 61

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issue 6

453-464

EN

The appearance of 'the transcendental motif' in the history of philosophy is, by Husserl, related to the situation, in which the naive determination of the world became problematic. By the universal character of this motif we cast doubt on the world and also on the sciences, which examine it. 'Descartes, however, does not comprehend the object in its meaning'; hence the main Husserl's reproach against Descartes: instead of the meaning of the object Descartes sees 'in cogitatum' a visual object. Husserl sees this 'self-misinterpretation' as Descartes' misunderstanding of his own promising origins. This self-misinterpretation culminated in identifying ego, which Descartes discovered due to reduction, with 'I' - the human being. Husserl made use of Descartes in transcendental phenomenology to justify the claim of phenomenology to be a universal strict science. 'Thus we get a picture of Descartes for phenomenology' (Husserl's Descartes), while the historical character of Descartes' philosophy (Descartes' Descartes) is diminishing. It is one of the deformations caused by Husserl' effort to get foundation for a strictly and apodictically transcendental phenomenology. One of its victims was also Descartes' philosophy, whose greatness is in being this victim.

18

Fenomenologiczne określenie Osoby

80%

Sipiński B.

Filo-Sofija

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2006

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vol. 6

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issue 6

91-100

EN

The main problem of this article is a try to find the meaning of an essence of the Person. Asking about the Person in colloquial meaning is asking about the cultural pattern of the Person at the same time. What can be helpful in leaving the cultural pattern of the Person without leaving an essence of problem known as a Person, but difficult to indicate without an example? Answer at this question, will be probably similar with finding an essence of the Person as a pure comprehension. Phenomenology, as a finding of certainty can be a method in that “personalistic adventure”, especially in version of the German phenomenologist – Max Scheler, who was trying to explain comprehension of the Person from the emotional point of view. Emotions, which can be understood as a phenomenon of the Person appearing in the practical function, and creating a culture with its examples of the Person, and finally giving its place in non personal surrounding world. Here appears solution. By using Scheler’s method describing the Person from the emotional side, it seems to be possible to separate the pure comprehension from the cultural pattern of the Person. That shows another reduction, next to well known reductions in Phenomenology. It could be something like an emotional reduction, which separates the Person from non personal structure of surrounding world and not gives a cultural pattern of the Person at the same time. The next move is building a dialogue as a relation between Persons, which defines them as a dialogical subjects.

19

THE THEORY OF IDEAS AS CONCEIVED BY EDMUND HUSSERL AND ROMAN INGARDEN

80%

Makota J.

Kwartalnik Filozoficzny

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2007

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vol. 35

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issue 2

59-71

EN

According to Husserl an idea (species) may be grasped by changing a visual experience of an individual object into a vision of the essence: ideation. On the basis of many individual perceptions we may become conscious of what is general. Later on Husserl acknowledged all ideal objects to be constituted by pure conscious experiences, thus to become intentional products of a transcendental subjectivity. Ingarden ascribes to an ideal being the following existential moments: autonomy, originality, non-actuality, distinctness, independence. An idea has two sides: a/ a content, comprising constants and variables and b/ the structure of idea as idea. It is the variables which determine the generality of ideas. Both constants and variables appear as components without differentiation.Ideas are beyond time and cannnot change. They are transcendent in relation to cognition and do not admit any interference. Then a relation between ideas and real objects is concerned. Husserl had detected the generality of ideas but it was Ingarden who stated what does it consist in, and namely in the presence of variables in the content of ideas.

20

FENOMENOLOGICKÝ A ESTETICKÝ POSTOJ. POZNÁMKY K ICH SVOJBYTNOSTI A PREKRÝVANIU

80%

Vydrová J.

Filozofia (Philosophy)

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2008

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vol. 63

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issue 7

619-624

EN

The connection between art and philosophy is presented in the essay on two levels. On one hand they are conceived as two parallel and autonomous attitudes (as in the analyses of E. Husserl), on the other hand there is a possibility of their intertwining (as in the texts of M. Henry). Both directions are based on phenomenology and focus on the problem of 'life' and 'praxis'. A. Giacometti's and W. Kandinsky's views on art serve as the background of the philosophical analysis.

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