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41. Studia Phaenomenologica: Volume > 21
Alexis Delamare

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The peculiar legacy of Husserl’s mereology, chiefly studied by analytic philosophers interested in ontology, has led to a partial understanding of the III. LU, which is too often reduced to a chapter of “formal ontology”. Yet, the power of this Investigation goes far beyond: it enabled Husserl to deal, in the framework of a unified theory, with a vast range of particular problems. The paper focuses on one of these issues, namely abstraction, so as to expose how Husserl instrumentalizes his formal tools in order to tackle material issues. The existence of an up and down pattern is uncovered: Husserl first reinterprets the psychological problem of abstraction in ontological terms (“bottom-up”), before coming back to the original problem with new insights (“top-down”). The second, correlative aim of the paper is to emphasize the key role played by Friedrich Schumann, a forgotten yet crucial character for Husserl’s conception of abstraction.
42. Studia Phaenomenologica: Volume > 21
Rolf Kühn

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Considering that Husserl identifies passivity as the general principle of genetic dynamics and as given prior to any intentional activity, the original condition of possibility of such passivity must be clarified. Phenomenological analysis can successfully attest the presence of a drive-habituality operating prior to the level of the I, an instinct-character, thus, that raises the question about life as auto-affective capability. In the framework of a universal monadology the latter’s teleological orientation must be questioned in order to avoid that both the limes constituted by the unconscious as well as affective being remain indeterminate and anonymous, which would not do justice to the transcendental rootedness of drive and instinct through the form of ipseity.
43. Studia Phaenomenologica: Volume > 21
Wei Zhang

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In Max Scheler’s non-formal ethics of value, “good” is a value but by no means a “non-moral value”; rather, it is a second-order “moral value,” always appearing in the realization of first-order non-moral values. According to the relevant notion of the a priori of phenomenology, whilst all the non-moral values are given in “value cognition,” the moral value of good is self-given in “moral cognition”. The reflections and answers offered by Scheler’s non-formal ethics of value on “What is good?” constitute the foundation of a phenomenological “meta-ethics”.

review article

44. Studia Phaenomenologica: Volume > 21
Michael Gubser

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Płotka and Eldridge’s book is an important addition to the literature on phenomenology and phenomenological history, showing that phenomenology had a lively efflorescence in Eastern Europe during its first four decades. Historians have recently shown phenomenology’s intellectual, cultural, and social importance in postwar Eastern Europe, but this volume demonstrates that phenomenology’s independent East European trajectory began long before World War II—indeed from the earliest years of the movement. The review essay also raises the question of phenomenology’s social and political influence beyond academic circles.

book reviews

45. Studia Phaenomenologica: Volume > 21
Claudia Șerban

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46. Studia Phaenomenologica: Volume > 21
Delia Popa

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47. Studia Phaenomenologica: Volume > 21
Iulia Mîțu

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48. Studia Phaenomenologica: Volume > 21
Christian Ferencz-Flatz

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49. Studia Phaenomenologica: Volume > 21
Delia Popa

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50. Studia Phaenomenologica: Volume > 21
Marie Pierrat

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51. Studia Phaenomenologica: Volume > 21
Mario Ionuț Maroșan

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52. Studia Phaenomenologica: Volume > 21
Christian Ferencz-Flatz

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phenomenology and the history of platonism

53. Studia Phaenomenologica: Volume > 20
Daniele de Santis, Orcid-ID Claudio Majolino

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54. Studia Phaenomenologica: Volume > 20
Adolf Reinach, Aurélien Djian Orcid-ID

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In these 1910 summer semester lectures, Adolf Reinach uses the concept of arché as a guiding thread to sketch out a history of Platonic philosophy and to trace it back to the Presocratics. More precisely, by means of this philosophical attempt to offer a historical account, Reinach intends to flesh out what he thinks is the main contribution of Plato to philosophy, and which, at the same time, turns out to be the roots of his own philosophy, namely: to consider ideal objects as the arché of philosophy; to use the phenomenological method; and, last but not least, to devote his research to the study of the things themselves, rather than (like Socrates) to the elucidation of the main subjective opinions of his time. Thus, this is Reinach’s Plato that we finally see emerging from a reading of his lectures—a Plato who, in spite of being “non-historical,” “non-true,” appears as the figure who nonetheless motivated him to follow his own philosophical path.
55. Studia Phaenomenologica: Volume > 20
Emanuele Mariani Orcid-ID

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Just hearing the names of Brentano and Plato put together is enough to highlight the queerness of a matching which finds almost no evidence in critical literature. The study of the texts in which Brentano explicitly deals with Plato, in particular in his lectures on the history of Greek philosophy, does not change much of the negative impression that emerges from a general overview: the place of Plato in the history of philosophy depends, for Brentano, on Aristotle or, better, on the accomplishment of Greek philosophy occurs in Aristotle’s work. We shall turn our attention towards the of certain relevant problems in order to open up, if possible, a less negative prospect for the relationship of Brentano to Plato: not so much directly by examining Platonic philosophy from a Brentanian point of view as by considering the concrete solution that Brentano provides to some Aristotelian questions. To put it differently, we shall take into account not so much what Brentano says of Plato, as what Brentano does with Aristotle, by tracking the Platonizing traces that can be found in the Brentanian commentary to Aristotle’s categories, the philosophical consequences of which seem to be reflected in Brentano’s overall philosophical project.
56. Studia Phaenomenologica: Volume > 20
Emiliano Trizio

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According to Husserl, Plato played a fundamental role in the development of the notion of teleology, so much so that Husserl viewed the myth narrated in the Timaeus as a fundamental stage in the long history that he hoped would eventually lead to a teleological science of the world grounded in transcendental phenomenology. This article explores this interpretation of Plato’s legacy in light of Husserl’s thesis that Plato was the initiator of the ideal of genuine science. It also outlines how Husserl sought conceptual resources within transcendental phenomenology to turn the key elements of Plato’s creation myth into rigorous scientific ideas.
57. Studia Phaenomenologica: Volume > 20
Reza Rokoee

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The question of Paideia analysed in Jaeger’s pioneering study may be linked to Husserl’s question of the formation of the monadic self, intersubjectivity and the foundation of the community of human beings. Husserl’s phenomenological education manifests itself in the formation of an ego and a phenomenological community. In addition, Fink, having close intellectual links with Husserl, undertakes an in-depth analysis of the question of educa­tion as a sublime model of the Greek city. In this paper we propose a comparative analysis about Paideia between Husserl’s late writings since his Cartesian Meditations, and Fink’s relevant works.
58. Studia Phaenomenologica: Volume > 20
Aurélien Djian Orcid-ID

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It is commonly known that Husserl’s eidetic variation is of paramount importance for phenomenology. For if phenomenology is a science of pure essences and formulates scientific laws about such essences, there has to be something like a method to follow in order to discover and test such eidetic truths; and this method is dubbed as eidetic variation. Now, a crucial aspect of this method has not been under active consideration yet: namely, as Husserl stresses in Experience and Judgment, that the eidetic variation is somehow to be related to the Greek notion of “hen epi pollôn”: the one over the many. An expression first used by Aristotle in the context of his dispute with Plato on the status of intelligible objects as universals. Accordingly, it seems clear that, by using this expression, Husserl wanted to refer his method to this Aristotle/Plato divide. The aim of this paper is to take this claim seriously, and to show, by an historical detour which takes into consideration this dispute, in which sense this method can be considered as a crucial contribution to the tradition to which phenomenology belongs, namely the Platonic-Aristotelian tradition.
59. Studia Phaenomenologica: Volume > 20
William H. Koch

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This paper argues that the Problem of Universals as derived from Plato, i.e. the question of how abstract universal knowledge is possible and what that knowledge is of, is at the center of Phenomenology. It will be shown how Husserl’s answer to this question, via phenomenological epoche and eidetic variation, orients him primarily within the field of modern philosophy and is open to the standard criticisms of universal knowledge and abstraction offered by Hume and Berkeley. Heidegger, in more overtly recognizing the origin of the problem in Plato and orienting phenomenology directly in relation to the Platonic answer to that problem, is able to achieve a clarity about the modern prejudices of philosophy and so is able to reinvent phenomenology free from the distortions of an unquestioned metaphysics of presence and assumption of the necessity of structure grounded in an unrecognized substance ontology.
60. Studia Phaenomenologica: Volume > 20
Francesco Fronterotta

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In this article, I wish to present and discuss some Heideggerian theses concerning the notions of “being,” “presence” and “truth” in Plato’s dialogues, taking as a point of departure Heidegger’s course on Plato’s Sophist given in Marburg in 1924–1925. My aim is to show that the fundamental philosophical link that unites them makes it possible to better understand seemingly obscure aspects of the Platonic conception of being and knowledge as it is presented in particular in the concluding pages of Republic V (476e–479e), to which this article is therefore essentially devoted.