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The conception of life as a radical and fundamental reality, which constituted the basis for the conception of ratiovitalism, is a late and mature philosophical reflection by José Ortega y Gasset. Its source is a critical attitude and willingness to overcome both vitalism and rationalism in their pure shape and form. However, one should remember that the notion of “overcoming” in this case ought not to be identified with a total rejection. Though, it is the familiarization and adaptation of thoughts of these two extremely different standpoints that can lead beyond their scope and freedom from restrictions they bring with them. To talk about a ratiovital perspective, one should, according to Gasset, begin his/her reflection from a thorough and critical analysis of the two points of view to, subsequently, make a synthesis of the important things and overcome their linearity and limitlessness.
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Forty-five children between the ages of nine and twelve years, who were forced to flee their native Sudan and seek refuge in Egypt, were interviewed about their everyday life in Cairo. Phenomenological analyses of the transcripts revealed the physical, social and technological dimensions to their encounter with a new cultural world. The interviews also revealed the extent to which the children had to face racism, discrimination and social exclusion. Specific analyses of children’s difficulties in learning a new form of Arabic and their involvement in play and games indicated that a refugee child develops his or her self-identity as a stranger by reflecting on particular confrontations with the new environment. Finally, comparative analyses across age groups led to the construction of a phenomenological-developmental model of the child refugee. Both the model and the findings are discussed in the context of Alfred Schutz’s (1964a) essay The Stranger, George Herbert Mead’s (1967) communicative model of the self and Binnie Kristal-Andersson’s (2000) psychological framework for understanding migration.
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This study focuses on family members of clients with Chronic Renal Insufficiency (CRI) in hemodialytic treatment, signaling the importance of their participation in care aiming toward an adaptation of a new reality in one’s life. The objective of this study is as follows: to understand the meaning attributed by significant family members to their participation in caring for the client with CRI in hemodialytic treatment. This investigation was developed using a qualitative research modeled after Alfred Schutz’s phenomenological approach, namely to increase understanding in interaction with the other as a process of facilitating an understanding of one’s experience that constitutes the newly constructed reality. The subjects of the research were ten family members noted significantly for their care by the clients of a hemodialytic center from the state of Espírito Santo (Br). The results allowed to identify the care activities developed by the family members. The phenomenological interview consisted of a central question: what do you have in mind when caring for a family member with CRI? The analysis of the responses pointed principally toward two categories: the well-being of the client and the well-being of the family member, or caretaker. Generally, this demonstrates that the care given to the client by the family member is intended to enhance the health care needs of both the client and the family member, or caretaker. These perspectives support the quality of care through the nurse’s action in planning health and nursing care for the client as well as for the client’s family member, allowing recognition of each as a subject of his or her professional action.
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The aim of this paper is to advance the understanding of psychotherapy as ethical care, a mode of healing practiced in societies rich in the phenomena concerning the operations of collective life. By contemplating and establishing the four concepts: situated negativity, therapeutic locale, bodily experience(in situated negativity), and speech as action, the author is able to delineate the modes of therapeutic interactions right at the locale between the therapist and the patient in order to disclose the structure of interpersonal thwartedness and connectedness within psychotherapy. Viewed in this perspective, psychological suffering is always the suffering of situated negativity. Healing, however, is not to cancel this negativity but to let it become a source of new ways of existence. This reverse of attitude toward negativity involves ways of “talking” into bodily experience in psychotherapy. The meaning of ethical care thus can be described as: what the therapist aims to approach through speech is not positive normative ethics, the socially recognized “should-be,” but the situated negativity which denotes an expelled position from normative interpersonal ordering and which is to be experienced as nameless and full of forces. Situated negativity is not that which to be eliminated but the source to be appreciated by both the therapist and the patient.
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This paper explores how Schutz’s ideas enrich and extend the ethic of care promulgated by feminist theorists such as Carol Gilligan, Nel Noddings, Sara Ruddick, and Eva Feder Kittay. Using Schutz’s ideas about the IThou relationship, systems of relevances, and growing old together, the author lays a foundation for continuing dialogue between feminist theorists of care and Schutzian phenomenologists.
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The main endeavor of this project is to elucidate the correlation of two basic phenomenological concepts (typification and Phantasia), thereby allowing for a new discussion concerning the foundation of the life-world. While typification has been particularly developed in the social phenomenology of A. Schutz, Phantasia remains in a rather Husserlian “domain,” with regard to its phenomenological implications. In considering a new perspective, however, their discussion lends itself to a new understanding of the process of constitution. Namely, it will surpass the so-called egological sphere, by incorporating new valences for the structures of the life-world. Even if Phantasia is to be understood in terms of a subjective zone “par excellence,” its correlation to the constant realization of typification will help to circumscribe how Phantasia can condition and contribute to the realization of the life-world on a larger scale.
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After justifying its centrality in the Schützian project of founding interpretive sociology, I present the theory of relevance as the cornerstone of Schütz’s constitutive phenomenology of the natural attitude, conceived of as the investigation of the meaningful construction and the structures of the lifeworld. Through what I call the life-plans approach, I contend that the essence of every sociocultural world has to be found in a thick network of intersubjective and hierarchized relevance structures upon which personal life-projects are built. This proposal is based on Schütz’s subordination of the theory of action to the theory of relevance, which challenges every atomistic view of social action. The interplay of relevance structures in the field of consciousness and especially the focus on imposed relevances encourage us to reflect on the scope of human freedom. Lastly, I examine the everlasting tension in Schütz’s thought between the anti-rationalistic potential of the theory of relevance and the methodological rationalism inherited from Weber and the Austrian marginalists.
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How modern economics is a social rather than historical cultural science, how it can produce adequate accounts in scientific constructs about common-sense constructs, can relate objectivistic accounts to subjective interpretations, how it can be theoretical, and how it hypothesizes marginal utility is all expounded in relation to Schutz’s theory of science, especially what he calls “postulates.”
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In this paper, I try to argue that what Schutz enterprises can be integrated into what Husserl calls phenomenological psychology. My interpretation is based on Schutz’s own remarks, which are though more or less dismissed by most of the interpreters of Schutz. Beginning with an articulation of the social theory of Schutz, I explore the meaning of phenomenological psychology in Husserl as next in order to point out that despite the disagreement with Husserl’s transcendental approach to intersubjectivity Schutz has a closer adherence to Husserl than commonly held.
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The struggles that Alfred Schutz, Aron Gurwitsch, Harold Garfinkel, and other social phenomenologists and ethnomethodologists have had with Edmund Husserl’s progenitive but inconsistent notion of intersubjectivity are summarized and assessed. In particular, an account of Schutz’s objections to intersubjective constitution is presented. The commonly pervading elements and major differences within this lineage of inquiry – a four generation- long lineage of teacher and student that commences with Husserl, runs through Schutz and Gurwitsch, then Garfinkel, and then the present author and his colleagues – are discussed, under the advisory (as suggested by Maurice Natanson) that what Husserl sought was more important than what he found.
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This paper aims to clarify the influence of Husserl’s phenomenology upon Schutz’s phenomenological sociology. In developing his phenomenological sociology, even though Schutz was deeply influenced by Weber, he considers that the interpretative sociology developed by the latter has some difficulties. It is Husserl’s phenomenology that enabled him to overcome the difficulties of Weber’s interpretative sociology and to found a phenomenological sociology as an interpretative sociology in a true sense. In section 1, I will deal with the significance and difficulties of Weber’s interpretative sociology. In section 2, I will deal with the influence of Husserl’s phenomenological psychology and furthermore, in section 3, the influence of Husserl’s transcendental phenomenology on Schutz’s phenomenological sociology. In section 4, I will mention that there are some motives in Husserl’s later phenomenology that could be useful for the development of the phenomenological sociology.
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At present, there is a widely shared doubt about theoretical or practical validity of “nation state” as a framework to grasp the reality of the social. This doubt legitimately boils down to a more fundamental question, within or without the realm of social science, that is, whether or not the current conceptualization of the social is caught in a sort of anachronism that blocks thinking and acting in terms of transforming reality. In this paper, I would like to delineate the situation not merely as a theoretical shortcoming of cotemporary social science but as a challenge: a call for reactivated social sensitivity. In an effort to meet this challenge, the socio-political significance of dialogue and human plurality as its critical element will be elaborated in search of cosmopolitan opening to the ways to think and act for the social in the making.
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In the face of various contemporary everyday understandings of work, this essay relies upon phenomenological analyses to distinguish key concepts such as action (Handeln), working (Werken), and work (Arbeit). Actions are pre-planned conscious experiences, working is the embodiment of such actions in behavior, and work is a form of working that has for its principal goal the changing of reality. The concept of work as we know it has evolved from structural developments in society such as the social division of labor, the growth of professions, the social distribution of knowledge, the growth of markets, and industrialization. The end results have been that work roles have been separated from kinship structures, that one produces for society at large rather than one’s own needs, and that one is no longer self-sufficient in the maintenance of one’s lifestyle.
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This first issue of Schutzian Research exemplifies the kind of interests that one finds in its statement of purpose: Schutzian Research seeks contributions that are philosophical, culturalscientific, or multidisciplinary in character. We welcome a broad spectrum of qualitative and interpretive work, comparable with Alfred Schutz’s orientation but not necessarily derived from it. The journal is multilingual in character, with abstracts in English.
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Translated by Evelyn S. Lang This diary belongs to a genre of diaries by prominent European intellectuals who visited the United States, such as Simone de Beauvoir’s Day by Day. Schutz records his impressions of musical concerts and visits to art museums, as well as his encounters with the stock exchange and new forms of technologies and his observation of political discussions about the Roosevelt era. He gives an account of visits with Gerhart Husserl, the son of Edmund Husserl, and colleagues such as Fritz Machlup and Dorion Cairns. In addition, Schutz offers his reactions to American anti-Semitism, the cruel treatment of workers (which may exhibit economic rationality but no other kind of rationality), and the ways in which race seems to affect American social and economic relationships.
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edited by Michael Barber This text includes the interventions of Alfred Schutz at the 1955 Conference on Science, Philosophy, and Religion, entitled “Aspects of Human Equality,” to which his paper, later published as “Equality and the Meaning Structure of the Social World,” had been submitted. In Schutz’s reactions to the comments of other conference participants, one can see his views on: the “secularization” of more theoretical philosophical and theological ideas, the need to distinguish levels of abstraction, the importance of self-reflection on one’s own viewpoint, and the significance of common sense. In the end, he recommends that theoreticians return to kindergartens and playgrounds to examine the equality practiced there.
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Nous ne cessons d’avoir affaire à tout, alors que la métaphysique semble réduire ce tout à rien en ne s’intéressant qu’à sa naissance ou à sa mort, son fondement ou sa fin. La connaissance totale demeure pourtant vivante: il est temps de redire qu’elle nous stimule, quand nous croyons qu’elle nous dépasse.
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