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51. Studia Phaenomenologica: Volume > 10
Book Reviews
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ROLF KÜHN, Jean Reaidy, Michel Henry, la passion de naître : méditations phénoménologiques sur la naissance; SEBASTIAN KNÖPKER Rolf Kühn, Praxis der Phänomenologie: Einübungen ins Unvordenkliche; EVELINE CIOFLEC, Chan-fai Cheung, Kairos: Phenomenology and Photography; DENISA BUTNARU, Hisashi Nasu, Lester Embree, George Psathas, Ilja Srubar (eds.), Alfred Schutz and His Intellectual Partners; ȘTEFAN NICOLAE, Martin Endreß, Alfred Schütz; ȘTEFAN NICOLAE, Schutzian Research. A Yearbook of Lifewordly Phenomenology and Qualitative Social Science, Vol. 1/2009; BENCE MAROSAN, Csaba Olay, Hans-Georg Gadamer: Phänomenologie der ungegenständlichen Zusammenhänge; ADRIAN NIȚĂ, François Jaran, La métaphysique du Dasein. Heidegger et la possibilité de la métaphysique
52. 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.
53. 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.
54. 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.
55. Studia Phaenomenologica: Volume > 11
Vittorio De Palma Quallen, Menschen, Gestirngeister. Intersubjektivität, Anomalität und Gemeinwelt aus phänomenologischer Sicht
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This paper analyses the question of animals in the framework of the phenomenological problem of the common world. First, it underlines the contrast between Husserl’s idea of animals as subjects acting in accordance with a motivation, and the views of Descartes, Heidegger and Sellars, who consider animal behaviour as mechanical or instinctive. After an account of the phenomenological approach to the question of the common world and of Husserl’s position concerning animals, it is showed that the results of scientific research on animal behaviour mainly confirm that position.
56. 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.
57. Studia Phaenomenologica: Volume > 11
Judith Wambacq Maurice Merleau-Ponty’s Criticism of Bergson’s Theory of Time Seen Through The Work of Gilles Deleuze
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In this article I examine the relation between the philosophies of Maurice Merleau-Ponty and Gilles Deleuze by looking at the way in which they refer to Henri Bergson’s time theory. Although Merleau-Ponty develops some fundamental Bergsonian insights on the nature of time, he presents himself as a critical reader of the latter. I will show that although Merleau-Ponty’s interpretation of Bergson differs fundamentally from Deleuze’s interpretation, Merleau-Ponty’s “corrections” of Bergson’s theory fit Deleuze’s reading of Bergson very well. This indicates a similarity with respect to what is at stake in the philosophies of Merleau-Ponty and Deleuze. Hence the critical reference that Deleuze makes to Merleau-Ponty’s conception of cinema and thus of movement is not justified, but is the result of a selective and prototypical reading of the early Merleau-Ponty.
58. 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).
59. 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.
60. Studia Phaenomenologica: Volume > 11
Christian Ferencz-Flatz Introduction: Concepts of Tradition in Phenomenology