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1. Studia Phaenomenologica: Volume > 11
Roberto Terzi La contamination et le retard: Phénoménologie de l’historicité et de la tradition chez Derrida
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Through an immanent reversal of Husserl’s approach to the problems of genesis, writing, and time, Derrida radicalizes the phenomenology of historicity in the direction of a contamination between the empirical and the transcendental. In this paper, I argue that this also entails a transformation of the very concept of tradition: every tradition is always already tainted by the possibility of constitutional crisis and oblivion and it can only be questioned by thought after the historical fact. I conclude with an account of the general meaning of Derrida’s analysis of Husserl’s phenomenology, and indicate its importance for his later work.
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2. Studia Phaenomenologica: Volume > 11
Eric Pommier La phénoménologie de la vie de Renaud Barbaras
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Renaud Barbaras wants to show that only the concept of life can help us understand how the subject may be a condition as well as a part of the world. The failures of the former phenomenological theories on this point is due to “the ontology of death” they assume, which leads to separate the conscience and the body. It is thus required to realise an epochè of death so as to think the unity of the subject. Ultimately, Renaud Barbaras is led to define life from desire.
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3. Studia Phaenomenologica: Volume > 11
Grégori Jean Quand peut un corps? Corporéité, affectivité et temporalité chez Michel Henry
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One of Michel Henry’s major contributions to the phenomenology of the body consists in his proposal, based on his reading of Maine de Biran, to understand the subjective corporeity from the angle of the ability of action. Subjective corporeity acquires its ontological autonomy and its reality only through its own temporality. In reference to several unpublished texts, this article tries to clarify the nexus between ability and time, and thus to emphasize the crucial importance of the past for a “phenomenology of life”, in his paradoxical connection with the necessity to think a “coming in presence” of the world.
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4. Studia Phaenomenologica: Volume > 11
Claudia Șerban Fungierende Leiblichkeit: le rôle méthodologique du corps dans la phénoménologie de Husserl
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The phenomenological problem of the body (Leib) goes further than its treatment as a theoretical object, insofar as it concerns the meaning and the accomplishment of the phenomenological method itself. Both reduction and intuition, the two major poles of this method, imply in their specificity the reference to an operative corporeity (fungierende Leiblichkeit). The primordial sphere of absolute givenness cannot thus reduce the body proper without sacrificing the very principle that allows delimiting it. But this seems to lead to an unavoidable subjectivation of the phenomenological experience, whose model remains the object of perception (internal or external) and its ideal of intuitivity. In the last part of the paper it is however argued that corporeity is more than the resort of such a subjectivation, appearing also to be, within the framework of expression, the key to intersubjective comprehension.
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5. 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.
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6. 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.
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7. Studia Phaenomenologica: Volume > 16
Anna Caterina Dalmasso Le plan subjectif réversible: Sur le point de vue au cinéma à partir des écrits de Merleau-Ponty
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When I am watching a movie, I perceive on the screen a space, which is united and lived, even if it appears as fragmented and separated from the world in which I live. But is the space of the cinematic frame equivalent or commensurable with the one I see through my own eyes? Are they opposed to each other or do they merge together? The most amazing example of the possible convergence of gaze and frame the film realizes is the phenomenon of vision showing itself in the point-of-view shot. How can I perceive what I see on the screen as the vision of another, and the film itself as someone else’s vision? How does this relationship between the visual field of the film and my own, between my body and the screen, challenge the limits between objective and subjective? Drawing on Merleau-Ponty’s reflections about cinema and visibility, I try to outline the traits of what I would call a reversible point-of-view shot.
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8. Studia Phaenomenologica: Volume > 16
Pierre Rodrigo Ontologie du mouvement, peinture et cinéma chez Merleau-Ponty
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The present paper investigates the late ontology of Maurice Merleau-Ponty, which considers being as expressive movement. The paper takes as its point of departure Merleau-Ponty’s reflections on painting, sculpture and especially cinema. Two reasons justify this choice. On the one hand, Merleau-Ponty’s reflections on film as a work of art are now starting to be better known, after they have been overshadowed by his writings on painting, sculpture or literature for a long time. This entails a considerable enrichment of our interpretation of Merleau-Ponty’s aesthetics and his ontology. On the other hand, if Merleau-Ponty’s general theory of aesthetics leads to questions concerning the sense and the ontological status of movement, it is certain that, within this theory, the analysis of the particular mode of expression of cinematic images gains an extraordinary relevance.
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9. Studia Phaenomenologica: Volume > 16
Olivier Malherbe Roman Ingarden et le cinéma: entre visibilité et musicalité
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In the vast field of Roman Ingarden’s ontology, film seems to occupy very little space. Indeed, Ingarden dedicated only two short texts to it. This paper aims at reconstructing Ingarden’s theory of film by expanding on the intuitions and sketches presented in those texts, using Ingarden’s general inquiries on aesthetics and specific inquiries on various forms of art (literary works, music, painting, etc.) The paper first focuses on the mode of being of film, trying to elaborate the distinctions made by Ingarden between physical foundation, work of art, and aesthetic object and elucidating the relations between film and reality. The paper then moves on to the investigation of silent pictures as an art of pure visibility, then to talking pictures, taking into consideration all the modifications induced by sound and music. Ontological and aesthetical considerations jointly underpin this attempt to show the richness and significance of Ingarden’s theories.
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10. Studia Phaenomenologica: Volume > 16
Jean-Pierre Meunier Le problème de l’identification filmique reconsidéré
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This article reconsiders some of the arguments that I made in my two phenomenology-inspired books on what I have called the “filmic identification” in the cinema: Les structures de l’expérience filmique (1969) and Essai sur l’image et la communication (1980). While the former has received some attention in film studies via Vivian Sobchack’s mediating work in her influential essay “Toward a Phenomenology of Nonfictional Film Experience” (1999), the latter is little known in film studies and phenomenological circles. The two guest editors have therefore asked me to introduce and update my former position and place it in the intellectual climate of French-speaking film studies from the 1950s to the 1980s—that is, from the filmology movement to the dominance of semiology and psychoanalysis.
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11. Studia Phaenomenologica: Volume > 16
Christopher Lapierre Affectivité et imaginaire chez Merleau-Ponty: Nouvelles lectures
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The objective of this paper is to show that the specific meaning of “affectivity” in Merleau-Ponty’s works can be better understood by approaching its connection with the notion of “imagination”. This strategy can be contrasted with Sartre’s approach; his specific conception of consciousness locks off the relation between imagination and affectivity from the start. On the contrary, the free play of this axis, which can be analysed since the early Phenomenology of Perception, allows for the overflowing of the horizon of visibility of subjectivity toward a certain invisible. Th e concrete junction of imagination and affectivity then spreads out into the region of the notion of desire.
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12. Studia Phaenomenologica: Volume > 16
Rolf Kühn Naissance mystique et divinisation chez Maître Eckhart et Michel Henry
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13. Studia Phaenomenologica: Volume > 18
Olivier Malherbe Roman Ingarden: phénoménologie génétique et ontologie réaliste
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Roman Ingarden, one of Husserl’s most gifted students, devoted several thousand pages to the development of an ontological, epistemological, aesthetical and even anthropological framework that would allow him to firmly reject the so-called “idealistic turn” of his master Husserl. This paper aims at reconstructing an often overlooked side of his philosophy: his theory of consciousness and his analysis of the constitutive process involved in sense perception. After emphasizing the distinctive character of Ingarden’s ontological frame and its impact on understanding concepts as fundamental as consciousness or intentionality, this paper tries to sketch Ingarden’s answers to several genetic questions raised by Husserl: the relation between time and consciousness, the nature of the ultimate sense data and the question of motivation.
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14. Studia Phaenomenologica: Volume > 18
Paul Slama Husserl et le jeune Heidegger sur l’intentionnalité de valeur pratique et sociale: de l’enroulement intentionnel a l’auto-suffisance de la vie
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This paper examines how practical intentionality is described by Husserl and Heidegger respectively, and looks at the phenomenological and sociological issues of these descriptions. In Husserl, the phenomenological reduction reveals that the practices of the world involve two intentionalities which wrap one inside the other. The foundation of this dynamic is a theoretical intentionality: there are always reasons which make it possible to understand why such and such an object is surrounded by such and such a value. In the early Heidegger’s work, life is not expressed by means of judgments, and it coils around itself, perpetuating itself in the ordinary practices of the world. We show that this phenomenological immanentism is put in question by Heidegger himself, and in particular in connection to the issue of the social source of intentionality. We consider the question of the compatibility between immanentism and normativity, which involve a dialectic that sheds new light on the phenomenological project.
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15. Studia Phaenomenologica: Volume > 18
Ovidiu Stanciu Le monde comme champ pré-individuel: Jacques Garelli, critique de Heidegger
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The purpose of this enquiry is to lay out the core features of Garelli’s conception of the world as a “pre-individual field,” as they emerge from his confrontation with Heidegger’s thought. In the first part, I am exploring Garelli’s interpretation of the “poetical expression” and the consequences he draws from it with regard to the process of “worlding” (Verweltlichung). Then, I am restating his criticism with regard to the concept of the world Heidegger developed within the framework of “fundamental ontology” and show why, on Garelli’s account, an understanding of the world as an “existential structure of Dasein” fails to grasp its proper meaning. In the final part, I expose Garelli’s objections to Heidegger’s later understanding of the world as “Fourfold” (Geviert) and underline the dependency of this conception on a set of assumptions which perpetuate the theoretical privilege of individual being.
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16. Studia Phaenomenologica: Volume > 18
Miklos Vetö La métaphysique chez Merleau-Ponty. Première partie : phénoménologie et métaphysique; Seconde partie : métaphysique et ontologie
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17. Studia Phaenomenologica: Volume > 2 > Issue: 3/4
Delia Popa Identité et unicité: variations du moi
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18. Studia Phaenomenologica: Volume > 2 > Issue: 3/4
Horaţiu Crişan Réduction et théorie transcendantale de la méthode dans la Sixième méditation cartésienne de fink
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19. Studia Phaenomenologica: Volume > 2 > Issue: 3/4
Ion Copoeru Hétérogénéité et constitution du champ sensible singulier
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20. Studia Phaenomenologica: Volume > 2 > Issue: 3/4
Natalie Depraz Qu’est-ce qu’une épochè naturelle?: Schütz, praticien de la phénoménologie
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