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Studia Phaenomenologica

Volume 11, 2011
Concepts of Tradition in Phenomenology

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Displaying: 1-10 of 19 documents


concepts of tradition in phenomenology
1. Studia Phaenomenologica: Volume > 11
Christian Ferencz-Flatz Introduction: Concepts of Tradition in Phenomenology
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2. Studia Phaenomenologica: Volume > 11
Dorion Cairns Reflections on Tradition
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Individual traditions are prior to social or intersubjective traditions, but all tradition involves carrying over of doxic, axiotic, and volitional sense from the past to the present and future. Social tradition involves empathy and communication, while individual tradition is based chiefly on forms of experiencing.
3. Studia Phaenomenologica: Volume > 11
Andrea Zhok History as Therapy of Tradition in Husserl’s Thought
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The article aims at bringing to light the internal necessity that shapes Husserl’s concern with the issues of history and tradition. After discussing the role played by the teleology of reason and by genetic constitution in preparing the ground for Husserl’s reflection on the historical dimension, we specifically dwell on the idea of tradition. Tradition appears both as a hindrance in our pursuit of truth, and as an indispensable sense-bestowing factor. Against this ambivalent background, history emerges as an interpretive activity charged with the task of defusing the threats implicit in the incontrollable efficaciousness of tradition, while preserving the sense-bestowing character of the formations of sense (Sinngebilde).
4. Studia Phaenomenologica: Volume > 11
Molly Brigid Flynn Self-Responsibility, Tradition, and the Apparent Good
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The crucial distinction for ethics is between the good and the apparent good, between being and seeming. Tradition is useful for developing our ability to make this distinction and to live ethically or in self-responsibility, but it is also threatening to this ability. The phenomenology of Husserl and of others in the Husserlian tradition, especially Robert Sokolowski, are helpful in spelling out how tradition works; how the difference between the apparent good and the good is bridged in the experience of moral truth but also a permanent, challenging feature of human life; what ethics requires regarding self-responsibility or authenticity; and what the proper voice of tradition is in the ethical or moral life.
5. Studia Phaenomenologica: Volume > 11
Elizabeth A. Behnke Critique of presuppositions, apperceptive traditionality, and the body as a medium for movement
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This paper 1) examines Husserl’s critique of presuppositions, a critique that realizes a desideratum of the Western philosophical tradition precisely by clarifying and grounding the latter’s own tacit presuppositions; 2) surveys Husserl’s descriptions of the apperceptions whose operative efficacy make tradition itself effective, holding good at both the individual and the generative levels; 3) identifies the need for a further critique of the psychophysical apperception in particular; and 4) offers a phenomenologically grounded alternative to the latter way of understanding and experiencing embodiment.
6. Studia Phaenomenologica: Volume > 11
Thomas Arne Winter Verdeckungsgeschichte. Heideggers phänomenologische Traditionskritik
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Heidegger’s phenomenological critique of tradition shows tradition as a history of covering-up, which can be analysed in respect to different modes of covering-up: (1) the hiddenness of alternative interpretations, (2) the burying-over of the origin, (3) the disguise of Dasein and the world, (4) the falling as anexistential covering-up. Destruction and the handing down to oneself are two possibilities of uncovering the covering-ups by means of repetition. AlthoughHeidegger’s understanding of tradition proves to be one-sided, it is fruitful for an acknowledgement of the phenomenological ambivalence that is essentialto tradition.
7. Studia Phaenomenologica: Volume > 11
François Jaran La phénoménologie face à la philosophie traditionnelle
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Phenomenology was born as an attack against the false constructions of traditional philosophy. Nevertheless, it soon discovered that it had an important bond to Plato’s, Descartes’ or Kant’s philosophical systems. As I show in this paper, both in Heidegger and in Husserl’s last writings, the philosophical endeavor is interpreted as a retrieval of earlier philosophical intentions. However, this does not lead them to a common interpretation of the meaning of philosophy’s history.
8. Studia Phaenomenologica: Volume > 11
Jan-Ivar Lindén Wirkungsmächtige Tradition. Hermeneutische und lebensphilosophische Aspekte
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The paper deals with the ontological questions related to tradition, especially focusing on Gadamer and Dilthey. It is argued that tradition should be regarded not that much as a limitation, but rather as an enabling finitude that gives access to reality. This ontological structure concerns several aspects of human existence, nomothetic science included. Historical background thus has an ontological impact that surpasses objectivistic approaches. A short discussion of causality in natural science traces the genealogy of the causal scheme and compares the notion of effect with the Wirkung in the sense of effective history (Wirkungsgeschichte). In this context the difference between the modern scientific concept of nature and the natura of the elder tradition appears to be important in order to understand the specificity of Diltheyan philosophy of life (Lebensphilosophie). There seems to be a complementary relation between hermeneutics and philosophy of life insofar as both currents are trying to reinstall the modern subject in reality, Gadamers main concern being the historical incarnation in a process, profoundly marked by language and Dilthey still trying to save part of nature in history. These two aspects can be regarded as almost direct answers to the inverse Cartesian tendency to liberate the subject from its history (represented by the prejudices) and from its bodily nature (represented by confuse sensual imagination). Experience (Erfahrung) and lived experience (Erlebnis) thus seem less contradictory than some passages in Gadamers Truth and Method would suggest.
9. Studia Phaenomenologica: Volume > 11
Fanfan Chen Paul Ricoeur’s Panchronic and Ternary Approach to Tradition
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Paul Ricoeur develops a hermeneutics of tradition centered on a threefold conception of tradition which involves the notions of traditionality, traditions, and Tradition. These refer to form, content, and truth-claims within the framework of the hermeneutics of historical consciousness. This hermeneutics of tradition is treated in a panchronic and ternary way. Both methods operate at the levels of past, future and present, while the ternary method also consists in the rhetoric of truth-claims, the dialectic of remoteness vs. de-distanciation and that of question vs. answer. This article attempts to study three aspects of the panchronic and ternary approach: (1) a living and ternary tradition with an ongoing dialectic interweaving the ecstases of time; (2) tradition in relation to historical consciousness and the spatialization of historicity; (3) temporalizing history and historicizing schematism in threefold mimesis.
10. Studia Phaenomenologica: Volume > 11
Jean Philippe Pierron La tradition vivante ou l’être affecté par le passé. Une lecture de Paul Ricoeur
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Modernity has always blamed the authority of tradition for hindering emancipation while at the same time affirming, for fear of abstraction, the creative energies of traditions. Can the Enlightenment’s abstract universal character be overcome without succumbing to the dogmatism of the appeal to Tradition? Paul Ricoeur’s philosophical project aims at surpassing this opposition by forging the concept of living tradition in which history and universal find a new articulation. This paper brings to light the originality of the dynamic relationship between present and past elaborated in Ricoeur’s philosophical hermeneutics.