101.
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Rolf Kühn
Intensität, Gradualität und Extension
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102.
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Ion Tǎnǎsescu
Das Sein der Kopula:
oder was hat Heidegger bei Brentano versäumt?
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103.
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Cristian Ciocan
Reperele Unei Simetrii Rǎsturnate:
Fenomenologia Morţii Între Heidegger şi Levinas
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104.
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Otto Pöggeler
Erinnerungen an Hans-Georg Gadamer
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105.
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Françoise Dastur
Écriture, mort et transmission:
A propos de l’approche herméneutique de l’écriture
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106.
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Claude Romano
Phénoménologie, herméneutique, scepticisme
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107.
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Mădălina Diaconu
Phänomenologie als Speläologie oder Prolegomena zu einer Philosophie des Essens
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108.
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Adina Bozga
The world given as pre-given:
a phenomenological approach to world-constitution
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109.
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Delia Popa
Identité et unicité:
variations du moi
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110.
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Horaţiu Crişan
Réduction et théorie transcendantale de la méthode dans la Sixième méditation cartésienne de fink
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111.
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Mădălina Diaconu
Phänomenologie und Kunst / Fenomenologie a umìní
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112.
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Ion Copoeru
Hétérogénéité et constitution du champ sensible singulier
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113.
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Natalie Depraz
Qu’est-ce qu’une épochè naturelle?:
Schütz, praticien de la phénoménologie
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114.
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Matteo Bianchin
Intentionalität und Interpretation Auffassung, Auslegung und Interpretation in der Phänomenologie Husserls
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115.
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Delia Popa
Dominique Janicaud In memoriam (1937-2002)
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116.
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20
Daniele de Santis,
Claudio Majolino
Phaenomenologia sub specie Platonis:
Editors’ Introduction
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117.
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Adolf Reinach,
Aurélien Djian
La philosophie de Platon
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In these 1910 summer semester lectures, Adolf Reinach uses the concept of arché as a guiding thread to sketch out a history of Platonic philosophy and to trace it back to the Presocratics. More precisely, by means of this philosophical attempt to offer a historical account, Reinach intends to flesh out what he thinks is the main contribution of Plato to philosophy, and which, at the same time, turns out to be the roots of his own philosophy, namely: to consider ideal objects as the arché of philosophy; to use the phenomenological method; and, last but not least, to devote his research to the study of the things themselves, rather than (like Socrates) to the elucidation of the main subjective opinions of his time. Thus, this is Reinach’s Plato that we finally see emerging from a reading of his lectures—a Plato who, in spite of being “non-historical,” “non-true,” appears as the figure who nonetheless motivated him to follow his own philosophical path.
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118.
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Emanuele Mariani
L’entrelacs des traditions:
Brentano, l’analogia entis et le platonisme
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Just hearing the names of Brentano and Plato put together is enough to highlight the queerness of a matching which finds almost no evidence in critical literature. The study of the texts in which Brentano explicitly deals with Plato, in particular in his lectures on the history of Greek philosophy, does not change much of the negative impression that emerges from a general overview: the place of Plato in the history of philosophy depends, for Brentano, on Aristotle or, better, on the accomplishment of Greek philosophy occurs in Aristotle’s work. We shall turn our attention towards the of certain relevant problems in order to open up, if possible, a less negative prospect for the relationship of Brentano to Plato: not so much directly by examining Platonic philosophy from a Brentanian point of view as by considering the concrete solution that Brentano provides to some Aristotelian questions. To put it differently, we shall take into account not so much what Brentano says of Plato, as what Brentano does with Aristotle, by tracking the Platonizing traces that can be found in the Brentanian commentary to Aristotle’s categories, the philosophical consequences of which seem to be reflected in Brentano’s overall philosophical project.
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119.
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Emiliano Trizio
Husserl’s Timaeus. Plato’s Creation Myth and the Phenomenological Concept of Metaphysics as the Teleological Science of the World
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According to Husserl, Plato played a fundamental role in the development of the notion of teleology, so much so that Husserl viewed the myth narrated in the Timaeus as a fundamental stage in the long history that he hoped would eventually lead to a teleological science of the world grounded in transcendental phenomenology. This article explores this interpretation of Plato’s legacy in light of Husserl’s thesis that Plato was the initiator of the ideal of genuine science. It also outlines how Husserl sought conceptual resources within transcendental phenomenology to turn the key elements of Plato’s creation myth into rigorous scientific ideas.
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120.
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Reza Rokoee
La Paideia phenomenologique entre Husserl et Fink
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The question of Paideia analysed in Jaeger’s pioneering study may be linked to Husserl’s question of the formation of the monadic self, intersubjectivity and the foundation of the community of human beings. Husserl’s phenomenological education manifests itself in the formation of an ego and a phenomenological community. In addition, Fink, having close intellectual links with Husserl, undertakes an in-depth analysis of the question of education as a sublime model of the Greek city. In this paper we propose a comparative analysis about Paideia between Husserl’s late writings since his Cartesian Meditations, and Fink’s relevant works.
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