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1. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Robert Vigliotti The Young Heidegger’s Ambitions for the Chair of Christian Philosophy (II) and Hugo Ott’s Charge of Opportunism
2. Studia Phaenomenologica: Volume > 1 > Issue: 3/4
Book Reviews
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Jean-Luc MARION, De surcroît. Études sur les phénomènes saturés (M. Neamþu); Magda KING, A Guide to Heidegger’s Being and Time (R. Oancea); Andreas MICHEL, Die französische Heidegger-Rezeption und ihre sprachlichen Konsequenzen (A. Timotin); Alfred DENKER, Historical Dictionary of Heidegger’s Philosophy (G. Cercel); John B. BROUGH & Lester EMBREE (eds.), The Many Faces of Time (C. Ciocan); Daniel O. DAHLSTROM, Heidegger’s Concept of Truth (P. Balogh); Cristina LAFONT, Heidegger, Language, And World-Disclosure (P. Marinescu); Eliane ESCOUBAS & Bernhard WALDENFELS (eds.), Phénoménologie française et phénoménologie allemande (C. Ciocan); Eckard WOLZ-GOTTWALD, Transformation der Phänomenologie. Zur Mystik bei Husserl und Heidegger (A. Timotin); Martin HEIDEGGER, Ontology – The Hermeneutics of Facticity (C. Ciocan); Arkadiusz CHRUDZIMSKI, Die Erkenntnistheorie von Roman Ingarden (A. Timotin); Jocelyn BENOIST, L’apriori conceptuel. Bolzano, Husserl, Schlick (V. Popescu); Dennis King KEENAN, Death and Responsibility. The “Work” of Levinas (C. Ciocan); Dan ZAHAVI (ed.), Self-awareness, Temporality, and Alterity. Central Topics in Phenomenology (A. Bozga); Sonya SIKKA, Forms of Transcendence. Heidegger and Medieval Mystical Theology (A. Timotin); Alfred DENKER, Omdat filosoferen leven is. Een archeologie van Martin Heideggers Sein und Zeit; Seán HAND (ed.), The Levinas Reader (B. Tãtaru-Cazaban); (H. Zaborowski); Ion MINCÃ, Informatica şi teoria cunoaşterii. O paradigmã fenomenologicã a domeniului hardware (M. Caplea); John van BUREN, The Young Heidegger. Rumor of the Hidden King (C. Ciocan)
3. Studia Phaenomenologica: Volume > 10
Daniel J. Marcelle Aron Gurwitsch’s Incipient Phenomenological Reduction: Another Way into Phenomenological Transcendental Philosophy from Psychology
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Aron Gurwitsch wants to introduce a theory of organization developed by Gestalt psychology into Husserlian phenomenology. The problem is to show how it is possible to introduce a theory developed within a positive science into philosophical phenomenology. His solution is to show that aspects of this theory already are or can be phenomenological through what he calls an incipient phenomenological reduction. Specifically, it is the dismissal of the constancy hypothesis in which he identifies the possibility moving from an explanatory science to a descriptive one. If the temptation can be resisted of returning to an explanatory approach and description can be radicalized, Gurwitsch believes that this reduction can become phenomenological and even attain transcendental levels. This possibility of reduction makes it possible for scientists, especially psychologists, to have a firsthand understanding of phenomenology, perhaps to convince them of this approach and realize the continuity of philosophy and the sciences and the need to maintain cooperation via phenomenology.
4. Studia Phaenomenologica: Volume > 10
The Editorial Board A Decade with Studia Phænomenologica
5. Studia Phaenomenologica: Volume > 10
Anita Williams The Importance of the Theoretical Attitude to Investigations of the Life-World
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Edmund Husserl’s critique of using the natural scientific method to investigate meaningful human experience remains relevant to recent debates in psychology. Discursive Psychology (DP) claims to draw upon phenomenological insights to critique quantitative psychology for studying theoretical concepts rather than the actual practices of the lived social world. In this paper, I will argue that DP overlooks the important distinction that can be made between the theoretical attitude and the natural scientific attitude in Husserlian Phenomenology and hence, once again, loses sight of the meaningfully constituted life-world. In doing so, I will demonstrate the continued relevance of Husserl’s critique of natural science to the discipline of psychology.
6. Studia Phaenomenologica: Volume > 10
Parvis Emad Heidegger and the Question of Translation: A Closer Look
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This paper has two closely related objectives. (a) Relying on the most recent studies devoted to the question of Heidegger and translation, this paper takes a closer look at this question by examining the comments Heidegger made on the issue of translation in the course of a seminar he gave in 1951 at Cérisy-la-Salle. (b) Drawing upon the concept of a productive translation that Heidegger puts forth in that seminar, and distinguishing a being-historical (seinsgeschichtliche) work from a historical presentation (historische Darstellung) the paper at the end attempts a critical assessment of the English translation of Heidegger’s Nietzsche.
7. Studia Phaenomenologica: Volume > 10
Delia Popa, Virgil Ciomoș Introduction: Phenomenology and Psychology
8. Studia Phaenomenologica: Volume > 10
Ion Tănăsescu Le concept psychologique de la représentation de la fantaisie chez Brentano et sa réception chez Husserl
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The article analyses the psychological aspects of “phantasy presentation” in Brentano’s lecture Ausgewählte Fragen aus Psychologie und Ästhetik dated 1885/1886. It focuses primarily on two major aspects of Brentano’s work: (1) the traditional understanding of phantasy presentation as intuitive presentation, and as fundamentally related to the perceptual presentation; (2) Brentano’s conception according to which phantasy presentations are “concepts with intuitive nucleus”. In this context, the text focuses on the following topics: the relation between the inauthentic presentations of the phantasy and perceptual presentations; the relation between presentations with attributive unity and surrogate presentations in logic; and the relation between the intuitive and conceptual element in the constitution of phantasy presentations. The study argues that, despite the title of the lecture—Ausgewählte Fragen aus Psychologie und Ästhetik—Brentano’s analysis of phantasy presentation does not refer to the aesthetic function, but to the psychological function of this presentation. Furthermore, it argues that the psychological aspect of phantasy presentation represents one of the main aspects of Brentano’s work, subsequently used by Husserl in his studies to underline the differences between the perceptual and phantasy presentation.
9. Studia Phaenomenologica: Volume > 10
Peter A. Varga Psychologism as Positive Heritage of Husserl’s Phenomenological Philosophy
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Husserl is famous for his critique of foundational psychologism. However, his relationship to psychologism is not entirely negative. His conception of philosophy is indebted also to nineteenth-century ideas of a psychological foundation of logic and philosophy. This is manifest both in historical influences on Husserl and in debates between Husserl and his contemporaries. These areas are to be investigated, with a particular focus on the Logical Investigations and the works from the period of Husserl’s transition to the transcendental phenomenology. It is hoped that the investigation could contribute towards the better understanding of Husserl’s idea of the foundation of his phenomenology.
10. Studia Phaenomenologica: Volume > 10
Yasuhiko Murakami Affection and Cogitatio. Psychopathology and Husserl’s Theory of Meaning
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Behind the phase of cognition analysed by Husserl, there is a phase of affection. In this phase, there are significant mental disorders occurring. Similar to the way in which the phase of cognition is divided into reference, meaning (referent), and representation of words (classification according to Husserl’s theory of meaning), the phase of affection is also divided into reference, “meaning,” and figure as sphere of “meaning”. The situation as a reference can allow various predications to form different explanations, i.e. different states of affairs. From the point of view of affection, this reference has another role. The affection of a situation obliges us to produce bodily “meanings,” which is a sign of health. Mental disorders can be described as some distortion in the phase of affection. Healing in this regard occurs through the restoration of creativity for “meanings” which assume the situation.
11. Studia Phaenomenologica: Volume > 10
Eric S. Nelson Impure Phenomenology: Dilthey, Epistemology, and Interpretive Psychology
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Responding to critiques of Dilthey’s interpretive psychology, I revisit its relation with epistemology and the human sciences. Rather than reducing knowledge to psychology and psychology to subjective understanding, Dilthey articulated the epistemic worth of a psychology involving (1) an impure phenomenology of embodied, historically-situated, and worldly consciousness as individually lived yet complicit with its naturally and socially constituted contexts, (2) experience- and communication-oriented processes of interpreting others, (3) the use of third-person structural-functional analysis and causal explanation, and (4) a recognition of the ungroundability, facticity, and conflict inherent in knowledge and life.
12. 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
13. 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.
14. 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.
15. 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).
16. 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.
17. Studia Phaenomenologica: Volume > 11
Christian Ferencz-Flatz Introduction: Concepts of Tradition in Phenomenology
18. 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.
19. Studia Phaenomenologica: Volume > 11
Vincent Blok Der „religiöse“ Charakter von Heideggers philosophischer Methode: relegere, re-eligere, relinquere
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The question addressed in this article is to what extent a destructed concept of religion can be said to characterize the philosophical method of Martin Heidegger. In order to approach this question, we first characterize his method as “Vollzug der Fraglichkeit”: philosophy in its deepest sense does not mean to give answers to questions but to ask questions. According to Heidegger, the execution of questioning consists in the “transforming repetition” of the leading question (Leitfrage) of philosophy in order to ask the basic question of philosophy (Grundfrage). In the second part of the article, we reflect on the “religious” character of Heidegger’s method of questioning. The reflection makes use of different etymological derivations of the word ‘Religion’: relegere (to observe carefully), re-eligere (to choose again), religare (to bind back), relinquere (to leave behind). In the third part of the article, we discuss what Heidegger’s “religious” method of philosophy means for present questions concerning religion. To that end, we finish with a confrontation between Heidegger and Derrida with respect to the “religious” method of philosophy.
20. 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.