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1. Studia Phaenomenologica: Volume > 15
Alessandro Salice Actions, Values, and States of Affairs in Hildebrand and Reinach
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The present article discusses Dietrich von Hildebrand’s theory of action as presented in his Die Idee der sittlichen Handlung (1916), and focuses on the moral relevance Hildebrand assigns to diff erent kinds of motivations. The act of will which leads to a moral action, Hildebrand claims, can be “founded” or “motivated” in different ways and, in particular, it can be motivated by an act of cognizing (Erkennen) or by an act of value-taking (Wertnehmen). The act of cognizing grasps the state of aff airs that the action strives to bring about as a deontic state of aff airs, i.e., as a state of aff airs that ought to be. By contrast, the act of value-taking is primarily directed towards the values inhering in this state of aff airs. Although both kinds of motivations are morally sound, Hildebrand argues that the latter is preferable due to its vicinity to values and to its immediacy in the way in which it grasps values. In what follows, Hildebrand’s view is reconstructed, assessed and evaluated against the background of Adolf Reinach’s theory of intentionality. More specifically, two elements of Reinach’s thought are highlighted as being central for Hildebrand’s understanding of the notion of an action. First, it is argued that Hildebrand’s idea of the act of willing as a stance (Stellungnahme) that can be founded either by an act of cognizing or by an act of presentation is developed in strict symmetry with Reinach’s view that conviction is a stance that can be founded by means of an identical mechanism. Secondly, it will be shown that Hildebrand adopts the notion of a state of affairs (Sachverhalt) from Reinach.
2. Studia Phaenomenologica: Volume > 15
Arkadiusz Chrudzimski Reinach’s Theory of Social Acts
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Some forty years before J.L. Austin, Adolf Reinach developed a highly articulated theory of speech acts. In this paper I present Reinach’s theory, and show some similarities and differences between his approach and the nowadays standard approaches, derived from Austin and Searle. Reinach’s work contains in fact all the cornerstones of the speech act theory. Still when comparing his theory with these contemporary approaches we can find at least two important differences. The first difference concerns what Reinach called the “primitive legal powers,” and what he construed as a part of the metaphysical essence of a person. The second one is that in Reinach’s theory we find a clear distinction between conventional normativity, originating from our performative intentionality, and genuine moral normativity, based on the intrinsic values of certain states of affairs.
3. Studia Phaenomenologica: Volume > 15
Francesca De Vecchi Edith Stein’s Social Ontology of the State, the Law and Social Acts: An Eidetic Approach
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In her Investigation Concerning the State (1925), Edith Stein takes up some of the main ideas of the social ontology presented by Adolf Reinach (1913), and develops a social ontology of the state, of the law and of social acts. I argue that Stein’s social ontology is an eidetics of the state, the law and social acts. Stein identifies the essential relations that constitute the state, the law and social acts, i.e. pinpoints the parts upon which the state, the law and social acts existentially depend as wholes. In doing so, Stein applies Husserl’s account of wholes and parts to the social domain. I also suggest that Stein outlines a regional ontology of sociality that embodies Husserl’s idea of regional ontology. I focus on the intertwining of the wholes-parts relations, which characterize Stein’s regional ontology of sociality, and argue that there are not only necessary but also possible parts within the wholes. This makes Stein’s regional ontology of the sociality a dynamic ontology.
4. Studia Phaenomenologica: Volume > 15
Joona Taipale The Anachronous Other: Empathy and Transference in Early Phenomenology and Psychoanalysis
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This article discusses our experience of other people from both phenomenological and psychoanalytic perspectives. Drawing on Husserl and Freud, I will distinguish between different temporal modes of the other: while Husserl carefully examines the ways in which others are constituted as synchronous (present) or as asynchronous (past), Freud underlines that others may also appear in a temporally displaced, anachronous manner, whereby one’s experience of some past other dominates in the experience of the present other. Freud discusses this third kind of relationship to the other under the rubric “transference”. The main objective of this article is to argue that the Freudian concept of transference is a structural element in our experience of others, and that, in this respect, the psychoanalytic concept of transference should be seen as complementing the phenomenological account of empathy and interpersonal understanding.
5. Studia Phaenomenologica: Volume > 15
Íngrid Vendrell Ferran The Emotions in Early Phenomenology
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This paper off ers an overview of certain key features of the accounts of emotion defended by the early phenomenologists. After briefly presenting the movement of early phenomenology and describing its historical context, I shall elaborate the main claims about the emotions defended by this group, articulating them through the following five topics: 1) the stratification of emotional life; 2) the qualitative aspect of emotional experience; 3) the foundation of the emotions in cognitive acts; 4) the intentionality of feeling and the emotions; and 5) their moral dimension. Th e paper finishes with some concluding remarks about the significance of the early phenomenological discussion of the emotions for the debate on this topic in contemporary analytical philosophy.
6. Studia Phaenomenologica: Volume > 15
Kristjan Laasik Wilhelm Schapp on Seeing Distant Things
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In 1909, Wilhelm Schapp, a student of Edmund Husserl’s at Göttingen, defended his doctoral thesis, Beiträge zur Phänomenologie der Wahrnehmung. In this text, Schapp argues that color presents things to the sense of sight by contributing a certain order, or form, that manifests itself in the orderly, predictable variation of perspectives, in the course of experience. He also argues that we do not visually perceive certain distant things, like a house far down in the valley, due to a lack of such color order. While accepting, with qualifications, Schapp’s claim concerning the need for a color order, I will argue that we can visually perceive distant things. I will also argue that Schapp’s discussion of distant things is, nevertheless, of current interest, viz., by comparison of his views with Alva Noë’s recent arguments to the effect that we do not visually perceive distant objects.
7. Studia Phaenomenologica: Volume > 15
Mariano Crespo Moritz Geiger on the Consciousness of Feelings
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Moritz Geiger was one of the most significant members of the early phase of the phenomenological movement. His work on the consciousness of feelings constitutes an example of careful phenomenological analysis. The central question Geiger raised is this: how are feelings given to consciousness when they are “fully lived” (vollerlebt)? As I seek to prove, the principal result of his analysis is to point out a way of being oriented towards feelings without objectifying them. Geiger’s analysis of the consciousness of feelings is a masterpiece of phenomenological precision. It is reasonable to think that it influenced the way Husserl conceived of something so decisive as emotive intentionality.
8. Studia Phaenomenologica: Volume > 15
Bernardo Ainbinder From Neo-Kantianism to Phenomenology. Emil Lask’s Revision of Transcendental Philosophy: Objectivism, Reduction, Motivation
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Recently, Emil Lask’s work has been the object of renewed interest. As it has been noted, Lask’s work is much closer to phenomenology than that of his fellow Neo-Kantians. Many recent contributions to current discussions on this topic have compared his account of logic to Husserl’s. Less attention has been paid to Lask’s original metaphilosophical insights. In this paper, I explore Lask’s conception of transcendental philosophy to show how it led him to a phenomenological conversion. Lask found in Husserl’s Logical Investigations the possibility of grounding transcendental philosophy in purely objective terms, thus avoiding any risk of psychologism. But he also concluded that the tools found in Logical Investigations needed to be complemented by a method which would inquire back fr om the constituted to the constituting (anticipating Husserlian reduction) and a way of grounding such a methodological move in experience itself (anticipating Husserlian motivation). Lask then provided a model for reduction and motivation without bringing a transcendental ego into the picture.
9. Studia Phaenomenologica: Volume > 15
Timothy Martell Cassirer and Husserl on the Phenomenology of Perception
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This paper creates a dialogue between Ernst Cassirer, one of the last prominent representatives of Neo-Kantian thought, and Edmund Husserl, the founder of phenomenology. In Philosophy of Symbolic Forms, Cassirer criticizes Husserl’s distinction between hylē and morphē. His criticism is based in part on the work of several figures belonging to the early phase of the phenomenological movement, including Wilhelm Schapp. By developing Cassirer’s criticism and considering the responses that Husserl could have offered, the dialogue helps to clarify the complex relationship between Cassirer’s philosophy and Husserl’s phenomenology. It also reveals some of the ways in which early phenomenology influenced other philosophical movements. But dialogue between Cassirer and Husserl is of more than historical interest. I argue that Husserl would not have had an adequate response to Cassirer’s objections. Cassirer’s criticism of Husserl thus remains relevant for present day research in phenomenology.
10. Studia Phaenomenologica: Volume > 15
Matthew Schunke Revealing Givenness: The Problem of Non-Intuited Phenomena in Jean-Luc Marion’s Phenomenology
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This article questions Jean-Luc Marion’s move away from intuition and shows how it risks the promise of his account of religion by returning to metaphysics and speculation. My aim is not to ask whether Marion’s phenomenology can adequately account for religious phenomena, but to ask whether Marion’s account of revelation meets his own phenomenological principle — that one must rely on the phenomenon to establish the limits of phenomenology — which he establishes to guard against metaphysics and speculation. To this end, I demonstrate how Marion drifts from his phenomenological principle when he claims that revelation is a phenomenon given without intuition. This drift leads to criticisms that he is leading phenomenology toward speculative philosophy and sneaking revelation in through the back door. I then show the detrimental consequences for both his phenomenological and theological projects and how he could better achieve the goals of both projects by maintaining the role of intuition.
11. Studia Phaenomenologica: Volume > 15
Garrett Zantow Bredeson Sebastian Luft (ed.), The Neo-Kantian Reader
12. Studia Phaenomenologica: Volume > 15
Mădălina Diaconu Richard Shusterman, Körper-Bewusstsein. Für eine Philosophie der Somästhetik
13. Studia Phaenomenologica: Volume > 15
Tibor Földes Alessandro Salice (ed.), Intentionality: Historical and Systematic Perspectives
14. Studia Phaenomenologica: Volume > 15
Philipp Berghofer Elijah Chudnoff , Intuition
15. Studia Phaenomenologica: Volume > 16
Christian Ferencz-Flatz, Orcid-ID Julian Hanich Editor’s Introduction: What is Film Phenomenology?
16. Studia Phaenomenologica: Volume > 16
Vivian Sobchack “The Active Eye” (Revisited): Toward a Phenomenology of Cinematic Movement
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The foundational basis of the cinematic moving image is camera movement, which occurs not only in the image but also, and from the first, as the image. This essay approaches off-screen camera movement through phenomenological description of the gestalt structure of its four interrelated onscreen forms: the moving image as an intentional and composite “viewing view/viewed view”; the moving image as “qualified” by optical camera movement through subjective modes of spatiotemporal transcendence; the movement of subjects and objects in the moving image as seen by a world-directed camera; and the spatial movement of the camera, whose perspectival vision affirms its status as an embodied, if anonymous, “quasi-subject,” whose visually perceptive motility responds to its world in visibly expressive mobility. Throughout, the essay develops Maurice Merleau-Ponty’s claim that the cinema is, perhaps, the phenomenological art par excellence, given that its “technical methods” correspond to an “existential” and phenomenological “mode of thought.”
17. Studia Phaenomenologica: Volume > 16
Orna Raviv Orcid-ID The Cinematic Point of View: Thinking Film with Merleau-Ponty
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Previously unpublished fragments of Merleau-Ponty’s insights about cinema have added an important layer to our understanding of the medium. In this paper I examine these fragments along with some of Merleau-Ponty’s other observations about cinema, in the context of his work on perception and temporality. My aim is to show how his thought is relevant for understanding an important topic in film theory: cinematic point of view. With Merleau-Ponty’s phenomenological articulation of what it is to see, the possibility opens up of conceptualizing the structure of cinematic point of view as a “whole” that is concomitantly dynamic and always plural.
18. Studia Phaenomenologica: Volume > 16
Matthew Rukgaber Phenomenological Film Theory and Max Scheler’s Personalist Aesthetics
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Max Scheler never published a theory of art, but his aesthetics, like the rest of his thought, occupies an intriguing position that links early phenomenology, Catholic personalist thought, and philosophical anthropology. His metaphysics of the person and theory of value, when combined with his account of the lived-body and of our access to other minds through love, translates into a powerful, humanistic theory of art. This article elaborates what Scheler’s aesthetics would look like had he developed it and applied it to film. Film offers an intimate access to the lives, bodies, and minds of others that is particularly well-suited to Scheler’s idea that art reveals the moral personality—the ordo amoris or “order of love”—that makes up the value-essence of the person. The person’s unique and highest possibilities for acting, feeling, and valuing are the contents of their spiritual essence and these, often thought obscure and inaccessible, are made present in film.
19. Studia Phaenomenologica: Volume > 16
Regina-Nino Mion Husserl and Cinematographic Depictive Images: The Conflict between the Actor and the Character
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According to John Brough, we can use Husserl’s theory of image consciousness to explain the conflict between the actor and the character in cinematographic depictions in terms of an empirical conflict between the “image object” and the “physical thing.” I disagree with him and I shall show that the conflict between the actor and the character can only be explained in terms of a non-empirical conflict between two “image subjects.” The empirical conflict that concerns the subject is between how the actor or the character appears in image consciousness and how it appears or would appear in perception, that is, between the “image subject” and the “subject as it appears in perception.”
20. Studia Phaenomenologica: Volume > 16
Claudio Rozzoni Orcid-ID Cinema Consciousness: Elements of a Husserlian Approach to Film Image
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By drawing on Husserl’s manuscripts on Phantasy, Image Consciousness and Memory, this paper aims to shed light on some of the primary concepts defining his notion of image—such as “belief,” “presentification” (Vergegenwärtigung) and perzeptive Phantasie—and endeavours to show how such concepts could be profitably developed for the sake of a phenomenological description of film image. More in particular, these analyses aim to give a phenomenological account of the distinction between positing film images, presupposing a claim to reality—for example the ones we experience in a documentary attitude—and quasi-positing film images involved in artistic creation. The latter, despite their photographic relation to reality, are capable of giving rise to filmic “image-worlds” having intersubjective existence.