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1. Studia Phaenomenologica: Volume > 1 > Issue: 1/2
Rudolf Bernet Verschiedene Begriffe der Logik und ihr Bezug auf die Subjektivität
2. Studia Phaenomenologica: Volume > 1 > Issue: 1/2
Gabriel Cercel Die Faktizität der Hermeneutik: Zu Gadamers Auslegung des Heideggerschen Frühdenkens im Hinblick auf die heutige Heidegger-Exegese
3. Studia Phaenomenologica: Volume > 1 > Issue: 1/2
Lukas Marcel Vosicky Vom Sprung in den Ab-Grund des Nichts: Zu einer entfernten Annäherung an die Frage nach Gott
4. Studia Phaenomenologica: Volume > 1 > Issue: 1/2
Gabriel Liiceanu, Thomas Kleininger Heideggers Rezeption in Rumänien (1931-1987)
5. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Walter Biemel Zur Gründung des Kölner Husserl-Archivs. Die Bedeutung eines Traumes
6. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Marion Heinz Philosophie und Weltanschauung: Die Formierung von Heideggers Philosophiebegriff in Auseinandersetzung mit der badischen Schule des Neukantianismus
7. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Michael Staudigl Die Grenzen der Zeit. Bemerkungen zum Status der Materialität in der Phänomenologie Husserls
8. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Mădălina Diaconu Ein Versuch über den Geruch. Überlegungen zur Durchführbarkeit einer phänomenologischen Ästhetik der Olfaktorik
9. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Friedrich-Wilhelm von Herrmann Gottsuche Und Selbstauslegung. Das X. Buch der Confessiones des Heiligen Augustinus im Horizont von Heideggers Hermeneutischer Phänomenologie des faktischen Lebens
10. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Theodore Kisiel Heideggers Dankesschuld an Emil Lask: Sein Weg vom Neufichteanismus zu einer Hermeneutik der Faktizität
11. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Alfred Denker Martin Heidegger: Zwischen Herkunft und Zukunft: Die Anfänge seines Denkweges
12. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Otto Pöggeler, Kathrin Busch, Christoph Jamme, Gabriel Cercel Auszug aus dem unveröffentlichten Briefwechsel zwischen Martin Heidegger und Otto Pöggeler / Extras din corespondenta inedita dintre Martin Heidegger si Otto Pöggeler
13. Studia Phaenomenologica: Volume > 10
Irina Rotaru Die ethische Priorität des Außerordentlichen: Interview mit Bernhard Waldenfels
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This interview took place on the 8th of April 2010 in München, at Professor Waldenfels’ house. The questions for this interview were meant to touch the most important ideas of Bernhard Waldenfels’ philosophy—the idea of universal order as a sign for a limited and dictatorial thinking, the respondent that replaces the traditional subject, the idea that an ethics according to which a subject is responsible for something to someone overestimates the unity of the subject and does injustice to all the three instances of a happening (subject—for something—to someone). Waldenfels clarifies some of the problematic implications of these ideas.
14. Studia Phaenomenologica: Volume > 10
Vincent Blok Heidegger und der Nationalsozialismus oder die Frage nach dem philosophischen Empirismus
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This contribution discusses the philosophical meaning of Martin Heidegger’s Rectoral address. Firstly, Heidegger’s philosophical basic experience (Grunderfahrung) is sketched as providing the background of his Rectoral address: the being-historical concept of beginning (Anfang). Next, the philosophical question of the Rectoral address is discussed. It is shown that Die Selbstbehauptung der deutschen Universität is inquiring into the identity of human being (Dasein) in connection with the question about das Eigene (the Germans) and das Fremde (the Greeks). This opposition structures the confrontation with the beginning of philosophical thinking in the Rectoral address. When read against the philosophical background sustaining the Rectoral address, words that appear in it, such as “Kampf,” “Macht,” “Volk,” and “Marsch” have nothing in common with the same words as used by the Nazis. It is shown that the Rectoral address is an extremely ambiguous text, because it claims a transformation of human Dasein. Although Heidegger’s view on National Socialism is distinguished from Nazi ideology, it is clear that he made a mistake about Hitler. The article explores how Heidegger later changed his mind and vocabulary, and in what way this kind of mistakes and changes of mind are inherent to philosophical empiricism.
15. Studia Phaenomenologica: Volume > 10
Rolf Kühn Bergson und die Phänomenologie des Lachens
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Ever since antiquity, philosophy has continuously striven to grasp the phenomenon of humor and laughter, while, in modern times, Bergson certainly holds a special place,\ with his interpretation of laughter, and particularly “humor”, as a form of social sanction. However, such an analysis neglects the fact that the ability to laugh is actually grounded in a primordial sphere of life-affection as such, so that, starting from here, we could understand laughter, in connection with the radical-phenomenological essence of life itself, as being essentially joy.
16. 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.
17. 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.
18. 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.
19. Studia Phaenomenologica: Volume > 11
Wei Zhang Person und Selbstgefühl im phänomenologischen Personalismus Max Schelers
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The meanings of person in Scheler’s phenomenology are discussed on three levels: that of epistemology, of ontology and of ethics. One can find the possible unity among these three levels through the concept of “selffeeling”. There are also three different philosophical meanings of self-feeling: “self-feeling 1” on epistemological level, “self-feeling 2” on ontological level, and “self-feeling 3” on ethical level. The person is self-given and gains its selfidentity through “self-feeling 1”. The person is related to its own existence and its being, as well as to the absolute being in the negative and positive “selffeeling 2”. Therefore, the pattern of the being of the person is the becoming of the person, more exactly, is the to-be of the person toward the ideal ordo amoris and the ideal value-essence of person. According to Scheler, “self-feeling 3” builds the technique of personal salvation. One can completely understand Scheler’s phenomenological concept of person through the three meanings of self-feeling.
20. Studia Phaenomenologica: Volume > 12
Vittorio De Palma Die Phänomenologie als radikaler Empirismus
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This paper tries to show that Husserl’s phenomenology can be considered as a form of radical empiricism in the sense of James, since it holds—like traditionalempiricism—that sensuous experience is the foundation and the source of justifi cation of knowledge, but—in contrast with traditional empiricism—it holds that there are relations, which are given in the sensuous experience just as well contents. Reality is sensuous and the structure of reality is equally sensuous. By an analysis of the concepts of the sensuous relation, of the material a priori, and of association, it is showed that Husserl—in contrast with transcendentalism—confers a normative role to the peculiarity of sensuous contents, which determines their objective connections and also the structure of the world before the intellectual activities of the subject. At the same time, it is pointed out that Husserl has never entirely gotten over the Cartesian psychologism of Brentano and of traditional empiricism, that leads him to consider only the immanent as properly present. Finally, the paper discusses Husserl’s concept of the life-world, which originates from Avenarius’ idea of the natural concept of the world, and his position regarding the relation between experience and science.