Search results

1

Tělo druhého (zvířete) ve fenomenologii intersubjektivity

100%

Urban P.

Filosofický časopis (Philosophical Journal)

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2011

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vol. 59

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issue 1

31-46

EN

The problem of intersubjectivity has, in modern philosophy, been traditionally bound up with the so-called problem of other (human) minds. This present study attempts to show that phenomenological approaches to the problem of intersubjectivity overcome the traditional intellectualist and mentalistic conceptions of intersubjectivity, and further that in some of their many varieties, they provide a promising way of overcoming the anthropocentric framework of this problem. Posing the question of the sense and character of animal-bodily co-existence leads to a phenomenology that transcends the concept of intersubjectivity in favour of the concept of interanimality. It also leads to the discovery of the phenomenon of bodily co-existence which shows itself to be fundamental for, among other things, the clarification of intersubjectivity in the narrow sense of experience with an inner aspect of the life of others.

2

Being Human Among Humans: Plurality in the Divided World

80%

Kaya Ö. D.

Dialogue and Universalism

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2015

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issue 1

216-221

EN

The main thesis I put forward in this article is that the democratic theory needs an anthropological perspective which defines the human in plurality and signifies the pos-sibility of achieving a fully inclusive rational consensus. I argue that a model of democ-racy in terms of cosmopolitan anthropology can help us to better envision the main challenge facing universal norms and principles today. How to create democratic forms of living together? I think we can answer this question by interpreting Hannah Arendt’s theory of political action on a philosophical anthropological basis. It is common knowledge that Hannah Arendt is suspicious of ethics and warns that ethics and con-science alone cannot produce the conditions for peace. In the present paper, I examine Arendt’s philosophical project together with Kant’s philosophical anthropology and try to demonstrate its importance for plurality and living together in peace.

3

In Search of the Good

80%

Riggs T.

Open Theology

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2016

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vol. 2

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issue 1

EN

The concept of recognition is increasing in importance in political and social philosophy as a means of explaining and dealing conceptually with the problems of multiculturalism. Nevertheless, the phenomena which this concept signifies, namely human capacities for intersubjectivity, belong to human beings even before the development of the modern concept. This article explores how the content of the concept of recognition plays a role in two Platonic philosophies of Late Antiquity, those of the Neoplatonic philosopher Proclus and the Christian philosopher, monk and theologian Maximus the Confessor. It is shown that their versions of a metaphysics of the Good provides the foundation for a moral and ethical vision of human life which makes recognitive judgements – which make acts of recognition possible – a necessity for human action. Although proper recognition pertains to the rational recognition of the First Cause as the true end of all human action, nevertheless Proclus and Maximus make recognitive judgements not only possible but a necessary function of even the lower, irrational faculties of soul. In this way, they explain how human beings have an innate capacity at all levels of cognition for recognizing things and other people as goods to be pursued or avoided.

4

Action, objective, intersubjectivity: towards a theory of social action

80%

Forlin F.

Ethics in Progress

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2013

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vol. 4

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issue 2

55-62

EN

The reflection on intersubjectivity is a central question in the contemporary philosophical debate. In this field, current practical philosophy faces one of the most difficult challenges. Apparently, the research for a foundation of the intersubjective level seems to lead inevitably towards the abandonment of the logical-foundation theory on which the philosophy had been based up until Hegel. In this report, however, I would like to attempt something different. That is, I would like to explore the possibility of inserting the subject of intersubjectivity right into the heart of Hegelian thinking, with an aim to outline the foundation of a social action theory capable of exhibiting reasons stronger than those deriving from simple dialogic validation. It is possible, as Ho sle believed, that Hegel himself did not take this aspect of the profound dynamics of his thought too seriously, and that he had not prepared the notional categories to be able to think about it in depth. Nevertheless, the theoretical foundations of intersubjectivity, brought back to its Hegelian roots, is the fundamental cornerstone upon which to build the logical-rational foundations of social action

5

Subject-subject relationship as a significant aspect of personal development in adulthood

70%

Zagórska W.

Polish Psychological Bulletin

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2011

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vol. 42

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issue 4

181-187

EN

The issue of the subject-subject relationship, also known as the relationship of encounter or the I-Thou relationship, which has a strong presence in the humanities and Christian mysticism, is rarely addressed by psychology. This type of relationship goes beyond the psychosocial approach to personal maturity and human development at the so-called higher stages, thus falling outside the predominant lines of psychological inquiry. Consequently, this paper concerns issues that are not popular in psychology, albeit they are close to the problem of the person’s development as a subject. Drawing inspiration from cultural anthropology and intersubjective philosophy – especially Martin Buber’s philosophy of dialogue and Gabriel Marcel’s concrete philosophy – the author presents from a psychological stance the phenomenon of the subject-subject relationship and its prerequisite conditions. Adopting the perspective of personalistic psychology in its existentialist-phenomenological strands, the author indicates the place of this relationship in human personal development and highlights its crucial significance to this process.

6

Jak wygląda koniec świata? Dominanty w przekładach wiersza Czesława Miłosza

70%

Kaźmierczak M.

Między Oryginałem a Przekładem

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2012

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vol. 18

97-115

EN

The article surveys an English and four Russian renditions of Czesław Miłosz’s A Song on the End of the World and explores the factors that may shape translation dominants. Shifts of imagery and ensuing implications for the reading of ideational and philosophical layer of the poem under translation are analyzed in the light of established literary‑scientific interpretations of the text. The apparent translators’ dominants (td’s) are described, and then juxtaposed with the translative one (TD). A summarizing scheme of the dominants and their correlations leads the author to call for a modification in the definition of the translative dominant as an operative concept: by acknowledging its intersubjectivity.

7

Tělo a morální fenomenologie : Mezi Merleau-Pontym a Levinasem

70%

Urban P.

Filosofický časopis (Philosophical Journal)

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2011

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vol. 59

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issue 7, Special No: Fenomenologie tělesnosti

203-218

EN

The “corporeal turn” which has taken place in 20th century thought, is closely related with the discovery of corporeality as a key motive of philosophical ethics. The aim of the present paper is to present and compare two phenomenological contributions to „bodily ethics“ – the first one consists in an ethical interpretation of Merleau-Ponty’s philosophy, while the second one is explicitly contained in the thought of E. Levinas. The starting point of our analysis is the conception of intersubjectivity which differs radically in the thought of the two philosophers. While Merleau-Ponty stresses especially the primordial inter-corporeal resonance and empathy between myself and the other, Levinas’ view is based on the idea of an irreducible alterity of the other, which makes him to consider the relation between myself and the other as essentially asymmetrical. We attempt to show that the relation between Levinas’ and Merleau-Ponty’s philosophy of intersubjectivity is far more complex than it seems and that in order to develop the moral phenomenology of corporeality in a productive way, it is necessary to overcome certain one-sidedness both in Levinas and Merleau-Ponty. This overcoming is unthinkable without taking over the most productive motives of both philosophers’ views of intersubjectivity and corporeality.

8

Marek J. Siemek’s Reflections on the Philosophy of Modernity

70%

Dehnel P.

Dialogue and Universalism

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2016

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issue 2

181-192

EN

The aim of the article is to present Marek Siemek’s interpretation of modernity, fo-cusing on problems related to understanding of the modern subject that arose (and still arise) from the reading of Max Horkheimer and Theodor W. Adorno’s Dialectic of Enlightenment. Siemek seems to endorse a general drive of Habermas’ theory of inter-subjective communication intended to overcome the dialectics of Enlightenment and to complete the project of modernity. However, his position is that its foundation can be traced back to the philosophies of Fichte and Hegel and their mutually complementary intersubjectivity models. Siemek seeks to reconcile the idea of the philosophy of inter-subjectivity underlying Fichte’s and Hegel’s philosophies with the tenets of the philo-sophy of consciousness.

9

Kukai as an Enlightened Transculturalist: Reweaving Cultural Threads from the Universal Womb in This Life

70%

Miller K. T.

Colloquia Humanistica

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2018

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issue 7

EN

Kukai as an Enlightened Transculturalist: Reweaving Cultural Threads from the Universal Womb in This LifeIt is not unusual for one to experience a transculturally induced existential crisis which could force one to make an arduous philosophical journey in order to liberate oneself from the realm of this lingua-cultural dilemma. In fact, it is this very constraint, which offers its bearer an entry through a gate to reach an evolutionarily critical threshold. No longer measurable by convention, this realm is at once simple and profound as nature itself.That Kukai (a.k.a., Kobo Daishi), the ninth century Japanese Buddhist monk, invented the Japanese syllabic alphabet hiragana remains an academic debate to this day, and may remain so as long as we remain horizontally in our search relying on traditional discursive methods. However, in this essay, the author contends that the answer to this puzzle may be revealed to us when we recognize him as a transculturalist-in-the-making, owing not only to the unique sets of situations he had encountered both at home and abroad in that particular historical period, but more importantly how he responded to them. That is, when we regard “his invention” beyond its simple renderings of Japanese phonemes, they begin to reveal themselves as a natural byproduct of his primary search-the threshold of the original transmission of Esoteric Buddhism. Kukai’s primary intention was two folds-cultural and spiritual. Publicly he had envisioned that his new government should help Japan re-orient itself as an authentic culture rather than to continue emulating the foreign ways meaninglessly following the prestigious Tang model. Personally he was in search of a method which would help one to attain enlightenment as Kukai had thought would be possible in this very life. Accordingly, the author is not hesitant to assume that Kukai, as a transculturalist, may have chosen anonymity. That is, if he had indeed sown the seed of sustainability for Japanese culture among his people linguistically through the kana syllabary and spiritually through dharma operative embodied by its emperors ritually, it was enough for Kukai that his essence should live on namelessly. In this sense, Kukai as a bodhisattva embodies the Zen koan uttered by Linji Yixuan: “If you meet the Buddha on the road, kill him.”Thusly posited, this essay will nonetheless elucidate Kukai’s transcultural footing leading up to “his” invention of kana syllabary. It will rely on the language of phenomenology, which emerged in the early 20th century West at the developing phase of the East-West cultural intercourse. Unlike the discursive Cartesian approach to categorize the East as “mysterious,” it allows its bearer to use the Western language yet empowering him/her to elucidate the source of the “structural invisible” inherent in the Eastern thought. For the latter the “structural visible” has always meant to function as its inalienable ontological partner, however ambiguously. The much-suppressed bodily existence, which has nonetheless surfaced as expressions of the dark “otherness” now join the mind as an egalitarian co-catalyst. Together they will help unravel the truth’s operative at its dynamic threshold. A transculturalist is its sustainer, like a seed fire keeper of old. In this sense the essay celebrates a trans-chronologically realized moment of multiple transcultural experiences whose time has come. It honors the inherently primordial operative, which has always already been there and when allowed to presence itself inter-subjectively to our consciousness, reverberates at the nature-human threshold. Kūkai jako oświecony myśliciel transkulturowy: ponowne tkanie w tym życiu kulturowych nici z uniwersalnego źródłaFakt wymyślenia japońskiego sylabariusza hiragana przez japońskiego mnicha buddyjskiego Kūkaia 空海 (lub też Kōbo Daishi) do dziś pozostaje przedmiotem akademickich debat i może nim pozostać tak długo, jak długo będziemy dyskursywnie trzymać się horyzontalnej wizji rzeczywistości. W eseju autorka twierdzi, że aby znaleźć odpowiedź na tę łamigłówkę należy uznać Kūkaia za osobę dochodzącą do transkulturowości (transculturalist-in-the-making). Mnich zawdzięcza to wyjątkowym sytuacjom, które napotkał w domu i za granicą, ale także, co ważniejsze, sposobowi, w jaki na nie zareagował. Kiedy zaczniemy postrzegać „jego wynalazek” jako coś więcej niż uproszczone przedstawienia japońskich fonemów, ujawni się on jako naturalny produkt uboczny pierwotnych poszukiwań Kūkaia – droga do oryginalnego przekazu buddyzmu ezoterycznego. Sugeruje to, że ścieżka jego duchowego poszukiwania, która kwestionuje również kondycję własnej kultury, jest z natury rzeczy połączona z semantyką. Publicznie Kūkai zakładał, że nowy rząd powinien pomóc Japonii skierować się ku autentycznej kulturze zamiast kontynuować naśladownictwo prestiżowego modelu zagranicznego epoki Tang. Osobiście szukał metody, która pomogłaby jednostce osiągnąć oświecenie, które według niego było możliwe jeszcze w tym życiu. W konsekwencji, transkulturowa wyprawa Kūkaia doprowadziła go do świętego królestwa języka. W związku z tym autorka nie waha się twierdzić, że Kūkai, jako myśliciel transkulturowy, mógł wybrać anonimowość. Mnichowi wystarczało zasianie ziarna trwałości japońskiej kultury, językowo poprzez sylabariusz kana i rytualnie poprzez działanie dharmy wcielonej w cesarzy, a jego dziedzictwo mogło pozostać bezimienne. Do tego, jak żył Kūkai pasują słowa wypowiedziane przez Linji Yixuan w koanie Zen: „Jeśli spotkasz Buddę na drodze, zabij go”.Esej jest próbą wyjaśnienia transkulturowych podstaw Kūkaia, które doprowadziły do powstania sylabariusza kana. Całość opiera się na języku fenomenologii, który pojawił się na początku XX wieku na Zachodzie, w fazie rozwoju stosunków kulturalnych Wschód-Zachód. W przeciwieństwie do dyskursywnego podejścia kartezjańskiego, które kategoryzuje Wschód jako „tajemniczy”, fenomenologia pozwala na używanie języka zachodniego, dając możliwość wyjaśnienia „strukturalnie niewidzialnego”, które tkwi we wschodniej retoryce – potężnym, choć niejednoznacznym partnerze ontologicznym.Mocno stłumiona egzystencja fizyczna, która mimo wszystko pojawiła się jako wyraz ciemnej „inności”, teraz łączy się z umysłem jako egalitarny współ-katalizator. Razem pomogą rozwikłać działanie prawdy w jej dynamicznym związku. Myśliciel transkulturowy jest filarem prawdy, jak stary strażnik ognia. W tym duchu esej świętuje trans-chronologicznie zrealizowany moment wielu transkulturowych doświadczeń, których czas właśnie nadszedł. Honoruje on pierwotny czynnik, który, gdy pozwalamy mu ujawnić się intersubiektywnie naszej świadomości, rozbrzmiewa na styku człowieka z naturą. Hołd złożony książce „Pamiętnik z Tosy” Kino Tsurayukiego, japońskiego pisarza z X wieku, jest nie tylko bezpośrednią odpowiedzią na dziedzictwo językowo-kulturowe Kūkaia, ale także pośrednio odpowiedzią na jego pierwotne dociekania – czy można doznać oświecenia w tym życiu?

10

Interpretive Scholarship in Contemporary International Relations

70%

Kurowska X.

Teoria Polityki

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2020

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vol. 4

93-107

EN

Interpretive International Relations (IR) has become a robust and diverse research programme, consolidating across various subfields of the discipline. However, this is a recent phenomenon. While early classical realists and English School scholars clearly drew on interpretive thought, these contributions did not coalesce into a welldefined and specifically interpretive research agenda. The ‘interpretive turn’ in social sciences and humanities in the 1970s and epistemological pluralisation of political science and IR in the 1990s slowly made space for interpretive theory and research. This paper reconstructs, first, what makes interpretive IR distinct, and, second, what it means to engage in interpretive inquiry in this field, conceptually and substantively. It discusses in particular the implications of the monist ontological position that interpretivists tend to occupy and the conditions of knowledge production within the hermeneutical circle. These reject the possibility of transcending the context and bring to bear the researcher’s involvement in knowledge production as inevitable but generative. The paper also explicates the still poorly understood concept of ‘intersubjectivity’ as being defining for the interpretivist sensibility and one which directly contests positivist ideals. Interpretive IR scholarship serves as a veritable showcase for interpretive research practice, and points to the growing significance and volume of such scholarship.

11

“Ma palun saatke mulle üks erakiri…” Intersubjektiivsus Jaan Saalvergi kirjades Jakob Hurdale

70%

Kikas K.

Mäetagused

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2023

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vol. 86

31-52

EN

Letters are a means of communication with people who are far away. As such, letters are always intended to create intersubjective space common to the sender and receiver of the letter. The intersubjectivity can be created in different ways; for example, alluding to shared memories, using shared idioms or inserting direct addresses into the letters. Ideally the exchange of letters is symmetrical, but the reality tends to be nonideal – letters go missing, one partner is more passive and there can be a hierarchical relationship between the sender and the receiver. This asymmetricity, however, does not diminish the potential intersubjectivity of any particular letter. The article focuses on intersubjectivity in the letters sent by a farmer and folklore collector Jaan Saalverk (1874–1932) to Jakob Hurt. In 1888 Hurt started widespread folklore collecting campaigns; he published appeals in several newspapers and with the help of these hoped to build up a dense network of local collectors. The campaign lasted until Hurt’s death in 1907, and during this time about a thousand people stepped in. Saalverk participated in the campaign in 1896–1905 and he was one of the most prolific co-workers of Hurt from Jüri parish. As in most cases the organizers of the campaigns and the local collectors did not meet in person, the collecting campaigns can be considered as epistolary events – people who participated had to be able to use the postal system and know how to address other people in epistolary exchanges. In this article I do not cover everything that was sent by Saalverk to Hurt but, taking a narrower focus, study one special genre – the letters sent by him. Letters were not an obligatory part of collecting campaigns and there were collectors who never sent a letter to Hurt. However, most of the collectors wrote letters on several occasions. Some were added to collected materials and commented on them, some were sent in between collections; most of the letters dealt with collecting activity, but there were plenty of those that addressed other issues. The folklore collecting campaigns provide quite a special epistolary context. One aspect to be noted is social hierarchy – Hurt was a parson and had a university degree, while most of the collectors were farmers, that is, had considerably lower social standing. Besides, the communication took place on the borderline between private and public spheres – letters sent by collectors were private, but Hurt often quoted them in his public reports. This context of epistolary communication was marked by asymmetry – collectors always wrote more than Hurt. In his letters to Hurt, Saalverk touches upon several issues that can be found in the letters of other collectors as well. He writes about the importance of collecting for the nation and for himself, about his concerns over the value of his contribution and the prejudices that people from his area have towards folklore collecting. While he dwells on the importance of collecting, he seems to feel empowered by perceiving it as part of the modern world (opposed to drinking and fighting as non-modern ways to spend one’s free time); but considering the prejudices of local people he seems to be puzzled and not so confident anymore. A special trait of Saalverk’s letters is the devices he uses to create an intersubjective space between himself and Hurt. He does not use the most common device of folklore collectors – metaphorical language that Hurt employs in public texts about folklore collecting. Saalverk relies on direct addresses – in most of his letters, there is a plea for Hurt to send him a private letter and explain to him the importance of folklore collecting so that Saalverk could cite these ideas to refute the prejudices of local people. These pleas are connected to two different intersubjective spaces at once. On the one hand, they try to break the substantial asymmetry of the communication in this context, on the other hand Saalverk seems to hope that if he succeeds in creating real intersubjectivity between himself and Hurt, it would help him to solve problems he is having in the intersubjective space between himself and people around him.

12

Exposing the Dialogical Nature of the Linguistic self in Interpersonal and Intersubjective Relationships for the Purposes of Language-and-Consciousness-Related Communication Studies

70%

Wąsik E. M.

Filozofia i nauka. Studia filozoficzne i interdyscyplinarne

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2019

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vol. 7/1

125-136

EN

This paper aims at elaborating the concept of linguistic self with regard to its twofold existence modes, namely as a physical person and as a mental subject, being shaped by external and internal dialogs in interpersonal and intersubjective communication. These dialogical encounters, constantly changing the reality of everyday life, are based, on the one hand, on the observable multitextuality of narratives, and on the other, on the multi-voicedness of opinions. As such, it lays emphasis on the need for a holistic approach to human beings as a psychosomatic unity, taking part in cognition with their minds and bodies, and developing itself both in-and-with the physical and logical domains of their surrounding ecosystems. In view of the private and public character of the self, the author postulates to consider in future studies the achievements of personal and social constructivism.

13

What is the Impact of Multimodality and Intersubjectivity on the English Humour?

70%

Jabłońska-Hood J.

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2020

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vol. 19

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issue 52

83-92

EN

RESEARCH OBJECTIVE: The purpose of my article is to demonstrate how the terms of multimodality and intersubjectivity function within the areana of English humour, specifically in reference to a chosen sitcom. To this means I shall employ the cognitive apparatus of conceptual integration theory, aka blending. THE RESEARCH PROBLEM AND METHODS: The presented research problem centres around the notions of intersubjectivity, i.e. the human ability to display a shared perception of reality with regard to members of their own community, as well as multimodality, i.e. the use of more than one sense for the purpose of meaning rendition. Both phenomena are studied here with regard to the English humour, whose explanation is based on a cognitive linguistic method of blending. THE PROCESS OF ARGUMENTATION: Having explained the term ‘English humour’, I then clarify intersubjectivity, multimodality and cognitive integration, which will serve here as the tools for the purpose of my humour analysis. Therein I intend to show how they interlink and how their roles influence the comprehension of English humour. RESEARCH RESULTS: The result of this argumentation is constituted by the fact that intersubjectivity and multimodality together with blending can greatly enhance the comprehension of the amusing contents within English comedy. CONCLUSIONS, INNOVATIONS, AND RECOMMENDATIONS: The analysis confirms that conceptual integration theory, as enriched by intersubjectivity and multimodality, provides a humour researcher with a concrete apparatus for measuring humour effects. However, further research is advocated into the process of blending, as accompanied by intersubjectivity and multimodality, with recourse to English humour as well as other types of humour, e.g. the Polish comedy, in order to provide contrastive evidence for these tools and their usefulness or effectiveness.

14

Krytyka spersonalizowanej obsługi klienta ze stanowiska personalizmu katolickiego

61%

Tablan F.

Pieniądze i Więź

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2017

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vol. 20

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issue 3(76)

18-33

PL

Artykuł niniejszy przedstawia sobą analizę i krytykę etyczną obsługi spersonalizowanej wedle tradycji katolickiej nauki społecznej (KNS) mającej charakter zarówno katolicki jak i personalistyczny. Dotyka on kwestii etycznych związanych z sytuacją, gdy świadczenie obsługi ma charakter spersonalizowany, a więc kwestii odnoszących się zarówno do klientów, jak i świadczących usługi. Artykuł skupia się na usługach nie mających charakteru profesjonalnego (w wysublimowanym znaczeniu tego słowa), świadczonych przez nisko wykwalifikowanych pracowników wykonawczych w ramach podmiotów powstałych w celu zapewniania efektywnej obsługi szerokim rzeszom konsumentów. Obsługa klientów oznacza intersubiektywność, to jest interakcję pomiędzy dwiema osobami traktowanymi podmiotowo. Etyka zaś w kontekście obsługi to nie tylko traktowanie klientów sprawiedliwie; równie istotne są zagrożenia dla osobowości tych, którzy świadczą usługi, bowiem ich pracy nie da się oderwać od samego ich istnienia. Skupiając się na problemach etycznych pracy emocjonalnej i konsumeryzmu obsługi, zapewnianej człowiekowi, studium to dowodzi, że interakcja między ludźmi w procesie obsługi spersonalizowanej pociąga za sobą ryzyko oddzielania nas od naszego prawdziwego „ja” i separowania nas wzajemnie od siebie. Jeśli celem takiej obsługi jest stworzenie, w ramach stykania się ludzi ze sobą w biznesie, autentycznej relacji międzyludzkiej, ta ostatnia powstać może nawet w granicach obsługi niespersonalizowanej. Aby stworzyć autentyczną interakcję między ludźmi, nie musimy personalizować naszych działań. Musimy natomiast traktować się wzajemnie jako osoby.

EN

This article presents an ethical analysis and critique of personalized service in the tradition of Catholic social teaching (CST) that is both Catholic and Personalist. It tackles the ethical issues involved when service delivery is personalized, issues that affect both the consumers and the service providers. It focuses on nonprofessional services that are offered by low-skilled blue-collar workers through corporations that are organized to produce efficient service to a high volume of consumers. Customer service involves intersubjectivity, that is, interaction between two persons as subjects. Ethics in the service context is not only about treating consumers in a just manner; the threats to the personhood of the service providers are also significant, for their work cannot be separated from their very being. By focusing on the ethical issues of emotional labor and consumerism of human service, the study will argue that the human interaction in personalized service runs the risk of alienating us from our authentic selves and from each other. If the objective of personalized service is to create authentic human relationship in the service encounter, the latter can arise even in a nonpersonalized service. We do not have to personalize our actions in order to create genuine human interaction. Instead, what we must do is to treat each other as persons.

15

Communicative Grounds of Philosophical Reflection

61%

Minnullina E. B.

Dialogue and Universalism

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2014

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issue 2

189-192

EN

The paper examines communicative grounds of philosophical reflection in the context of post-metaphysical paradigm. It is shown that the characteristic of reflection is the ontologisation of language. Drawing on the basic questions of the linguistic and communicative transformation of metaphysics, such as the subject-object dichotomy replaced with intersubjectivity, and substantive rationality replaced with a formal conception, the author deals primarily with the problem of communicative rationality and intersubjective being-in-the-speech.

16

Přínos fenomenologie pro filosofii sociality

61%

Urban P.

Filosofický časopis (Philosophical Journal)

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2018

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vol. 66

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issue 2

299-316

EN

This review study focuses on two recently published collections whose theme is the phenomenology of sociality: Phenomenology of Sociality. Discovering the “We” and The Phenomenological Approach to Social Reality. History, Concepts, Problems. It is demonstrated that the editors and authors of these publications have succeeded in presenting and evaluating afresh the rich sources offered by classical phenomenology in relation to the problem of sociality. This study sets the phenomenological analyses into the context of contemporary analytically-orientated philosophy of sociality and shows their contribution to the ongoing discussion of social ontology, collective intentionality and collective agency. By way of conclusion, the author formulates several critical questions and draws attention to certain blind spots in the publications reviewed.

FR

Cette étude critique se concentre sur deux ouvrages collectifs récents dont le thème est la phénoménologie de la socialité: Phenomenology of Sociality. Discovering the “We” et The Phenomenological Approach to Social Reality. History, Concepts, Problems. L’étude montre que les auteurs et les éditeurs de ces publications ont réussi à présenter et à réévaluer les ressouces riches qu’offre la phénoménologie classique en rapport à la problématique de la socialité. Cette étude inscrit les analyses phénoménologiques dans le contexte de la philosophie de la socialité contemporaine, ancrée dans la tradition analytique et prouve leur apport à la discussion actuelle sur l’ontologie sociale, l’intentionnalité collective et l’action collective. En conclusion, l’auteur formule quelques questions critiques et indique les lacunes des ouvrages recensés.

17

Taking Collaborative Stances to Tell the Story. A Socio-linguistic Approach to Nick Hornby’s A Long Way Down

61%

Vasiloiu D.-D.

American, British and Canadian Studies Journal

|

2013

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vol. 20

|

issue 1

199-213

EN

In the present study, I seek to examine narrative in consideration of three of its most important dimensions: the social (others’ narratives), the cognitive (acquisition of knowledge through stories), and the linguistic (acquiring and producing knowledge through language). There is no point of contention that ‘narrative’ is essentially communicative and dependent on a sociolinguistic and cultural context. Yet, with regard to fictional narratives, recent studies on text processing challenge the view of text as communication in its conventional sense. I explore the way(s) in which fictional worlds communicate from the constructivist standpoint and set out to develop the notion of narratorial stance. I then make use of the concept in the close reading section of the paper in order to examine and exemplify the modes in which Hornby’s homodiegetic narrators represent themselves and the others in their ‘turn-at-talk’ or stance-taking acts

18

Compliance with the principles of intersubjectivity in education as key to the development of critical thinking of schoolchildren

61%

Ulishchenko V.

Intercultural Communication

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2016

|

issue 1/1

37-49

EN

Purpose. Toshow intersubjectivity importance of cooperation in the educational process and to illustrate, how a systematic use of specific methods, techniques and forms of interaction in the classroom literature helps realize the emotional and evaluative dialogue with the artistic phenomenon. Methods: theoretical and empirical (pedagogical experiment). Results. Intersubjectivity manifested in the ability to listen to others, perceiving it as a unique individual with his outlook, needs and problems; analyze their thoughts and doubts; reasonably carry out the existential expression. Compliance intersubjectivity vector ineducationis in the selection of content, methods, working methods, forms of interaction, systemic application of which sends the student-reader on a spiritual communion with a work of art. In an effort to be heard and understood in dialogue with others, focusing on the so-called "model" reader (the term of Umberto Eco), the artist delivers an artistic material in such a way that the content and form of the product fully reflect his unique personal experience. The point of intersection of two worlds − the world of the reader and the world of the writer − becomes a literary text. From this perspective, the emotional and evaluative dialogue with the artistic phenomenon is built in accordance with the functions of the artwork.

19

Searching for Selfhood: Ricoeur’s Recognition and Cavellian Acknowledgment

61%

Chrzanowska K.

Ethics in Progress

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2016

|

vol. 7

|

issue 1

199-213

EN

Ricoeur's theory of narrative identity is not his last word when it comes to philosophy of selfhood. This paper aims to outline how the findings of one of Ricoeur's final books, The Course of Recognition fit into Ricoeur’s philosophy of selfhood, and to do so by comparing Ricoeur’s analyses of the concept of recognition and Stanley Cavell’s explorations of the idea of acknowledgment. Cavell, much of whose philosophy investigates “the extent to which my relation to myself is figured in my relation to my words,” can show recognition to be not only the gaining of knowledge, but the outward affirmation, acceptance, agreement to that knowledge (in language). That requirement of outwardness, of intersubjectivity, is what makes acknowledgment crucial for theories of selfhood.

20

Une poétique du chaos dans Quand je s’appelle oubli chez Laurent Mauvignier

61%

Vandormael T.

Kwartalnik Neofilologiczny

|

2018

|

issue 3

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Tělo druhého (zvířete) ve fenomenologii intersubjektivity

Being Human Among Humans: Plurality in the Divided World

In Search of the Good

Action, objective, intersubjectivity: towards a theory of social action

Subject-subject relationship as a significant aspect of personal development in adulthood

Jak wygląda koniec świata? Dominanty w przekładach wiersza Czesława Miłosza

Tělo a morální fenomenologie : Mezi Merleau-Pontym a Levinasem

Marek J. Siemek’s Reflections on the Philosophy of Modernity

Kukai as an Enlightened Transculturalist: Reweaving Cultural Threads from the Universal Womb in This Life

Interpretive Scholarship in Contemporary International Relations

“Ma palun saatke mulle üks erakiri…” Intersubjektiivsus Jaan Saalvergi kirjades Jakob Hurdale

Exposing the Dialogical Nature of the Linguistic self in Interpersonal and Intersubjective Relationships for the Purposes of Language-and-Consciousness-Related Communication Studies

What is the Impact of Multimodality and Intersubjectivity on the English Humour?

Krytyka spersonalizowanej obsługi klienta ze stanowiska personalizmu katolickiego

Communicative Grounds of Philosophical Reflection

Přínos fenomenologie pro filosofii sociality

Taking Collaborative Stances to Tell the Story. A Socio-linguistic Approach to Nick Hornby’s A Long Way Down

Compliance with the principles of intersubjectivity in education as key to the development of critical thinking of schoolchildren

Searching for Selfhood: Ricoeur’s Recognition and Cavellian Acknowledgment

Une poétique du chaos dans Quand je s’appelle oubli chez Laurent Mauvignier